In Indian tradition, the Nyayashastra has been stated to be the central organ of perception and for the matter of that it stands out as the model of righteousness and chief stay of the ideas. It would not be out of place to remark that Nyaya, as a coherent branch of philosophy, has provided meaning, structure and form to the Indian thought process much in the same way as Aristotle has canonized Western speculation around an organized philosophic principle.
Since its inception in Gautama and till Gangeshopadhyaya and even otherwise beyond, the Nyayashastra has precisely retained its hold over speculation and intellectional conditions by bringing Sutra, Bhasya, Vritti and Prakarana to the contemplation of reason. Erudites such as Phanibhushan Tarkavagish, Ganganath Jha, Goipinath Kaviraj and Anantalal Thakur were amongst the masters of this tradition of thought in the nineteenth and twentieth centuries. Of these, the Nyaya principles embodied upon Tarkavagish's contemplations remain one of the foundations of the whole system. His Nyaya-Darshana, originally written in Bangla, whose Hindi rendering on Lakshanasutra of Nyaya-Darshana has been produced in this volume, is one of the brilliant texts illustrating Nyaya-Darshana in a formulaic manner.
The merit of this text that explains and illustrates the basic structure of Nyaya in its totality and fullness is mainly underlain in the fact that it enables the readers to become one and all with its premises just as an able teacher facilitates a disciple to recreate knowledge into conviction. For the similar reasons, the present text that traces the growth and development of an analytical mode of philosophic learning over a period of 2,000 years is certainly a well- worth collection.