न्यायवैशेषिकदर्शनयोः जातितत्त्वम् - दार्शनिकस्वरूपं सामाजिकप्रासङ्गिकता च
Year: 2026
Type: article
Abstract: This research paper presents an in-depth examination of the concept of Jāti (universal) in the Nyāya–Vaiśeṣika philosophical tradition. Although the term jāti is commonly used in social discourse as a synonym for the social caste system, its philosophical meaning is entirely different. In the Nyāya Sūtra, Maharṣi Gautama defines jāti as “samanaprasavātmikā jātiḥ,” that is, a principle capable of producing a common cognition. Maharṣi Kaṇāda, in the Vaiśeṣika system, conveys the same concept through the term sāmānya (universal). According to the Nyāya–Vaiśeṣika schools, jāti is eternal, inheres in multiple individuals, and is characterized by the production of a common cognition. Universals such as gotva (cowness), ghaṭatva (potness), and manuṣyatva (humanness) are regarded as jātis, whereas brāhmaṇatva (Brahminhood) and kṣatriyatva (Kṣatriyahood) are not; the latter are conventionally designated by the term varṇa. The present research paper includes an examination of the concepts of jāti and varṇa in the Vedas, Smṛtis, Upaniṣads, and Purāṇas; an analysis of the nature of jāti according to various philosophical schools; a detailed exposition of the six factors that obstruct the establishment of a jāti (jāti-bādhakas); and an examination of the means of valid knowledge (pramāṇas) accepted by the Nyāya–Vaiśeṣika tradition for establishing the existence of jāti. It further discusses the fundamental distinction between jāti and varṇa, analyses the causes of social conflicts arising in the name of jāti, and explores the approach proposed by the Nyāya–Vaiśeṣika philosophical tradition for resolving such conflicts. The paper argues that a proper understanding of the philosophical concept of jāti in the Nyāya–Vaiśeṣika traditions can contribute significantly to addressing and ultimately eliminating contemporary caste-related problems. Keywords: Jāti, Varṇa, Nyāya Philosophy, Vaiśeṣika Philosophy, Sāmānya (Universal), Samanaprasavātmikā, Jāti-bādhakas, Varṇa System. सारांशःप्रस्तुतशोधपत्रं न्यायवैशेषिकदर्शनयोः जातितत्त्वस्य गभीरं विवेचनं विद्यते। जातिशब्दः लोकव्यवहारे यद्यपि सामाजिकवर्णव्यवस्थायाः पर्यायत्वेन प्रयुज्यते, तथापि दार्शनिकदृष्ट्या अस्य अर्थः भिन्न एव वर्तते। महर्षिणा गौतमेन न्यायसूत्रे “समानप्रसवात्मिका जातिः” इति जातेः लक्षणं प्रोक्तम्। महर्षिणा कणादेन वैशेषिकदर्शने ‘सामान्य’पदेन तस्यैव अर्थस्य प्रतिपादनं कृतम्। न्यायवैशेषिकदर्शनयोः मते जातिः नित्या, अनेकसमवेता, समानज्ञानप्रसवात्मिका च भवति। गोत्व-घटत्व-मनुष्यत्वादय एव जातित्वेन गण्यन्ते, न तु ब्राह्मणत्व-क्षत्रियत्वादयः, ये खलु वर्णपदेन व्यवह्रियन्ते। अस्मिन् शोधपत्रे वेद-स्मृति-उपनिषद्-पुराणेषु जातिवर्णयोः विवेचनम्, विभिन्नदार्शनिकसम्प्रदायेषु जातेः स्वरूपम्, जातिबाधकानां षण्णां तत्त्वानां सविस्तरं निरूपणम्, जातिसिद्ध्यर्थं न्यायवैशेषिकोक्तानां प्रमाणानां परीक्षणम्, जातिवर्णयोः मौलिकभेदः, जातेः नाम्नि प्रवर्तमानानां सामाजिकद्वन्द्वानां कारणविश्लेषणं, तेषां समाधानार्थं न्यायवैशेषिकदर्शनोक्तमार्गस्य अन्वेषणं च समाविष्टम्। अत्र प्रतिपादतितं यत् न्यायवैशेषिकदर्शनयोः जातितत्त्वस्य यथार्थबोध एव समकालीनजातीयसमस्यानां मूलोच्छेदने समर्थः अस्ति। मुख्यशब्दाः – जातिः, वर्णः, न्यायदर्शनम्, वैशेषिकदर्शनम्, सामान्यम्, समानप्रसवात्मिका, जातिबाधकाः, वर्णव्यवस्था।
Author: Neupane, Dr. Chhabilal
Institution: Kameshwar Singh Darbhanga Sanskrit University
Language: Sanskrit
Topic: Indian and Buddhist Studies
Subfield: Religious studies
Field: Arts and Humanities
Domain: Social Sciences
Open Access status: green
OpenAlex ID: W7204204432