Nyaya philosophy is primarily concerned with the study of logic and epistemology, seeking to establish reliable methods of reasoning and knowledge acquisition.

Gautama, also known as Akshapada Gautama, is regarded as the founder of Nyaya philosophy. He is credited with authoring the Nyaya Sutras, a foundational text of the school.

Inference, or anumana, is the central concept in Nyaya's theory of knowledge. It involves deriving new knowledge from existing knowledge through logical reasoning.

Nyaya philosophy distinguishes between three types of valid inferences: categorical (where the conclusion is directly derived from the premises), hypothetical (where the conclusion is derived from a conditional statement), and disjunctive (where the conclusion is derived from a set of alternatives).

Pramana refers to the means of acquiring knowledge in Nyaya philosophy. It encompasses various methods, including perception, inference, testimony, and comparison.

Intuition is not considered a valid means of acquiring knowledge in Nyaya philosophy. Nyaya emphasizes the need for logical reasoning and empirical evidence rather than relying on subjective experiences.

Tarka refers to the process of logical reasoning in Nyaya philosophy. It involves analyzing evidence, identifying fallacies, and constructing sound arguments.

Hetvabhasa refers to a logical fallacy in Nyaya philosophy. It specifically denotes a flaw in the reasoning process, such as using an invalid or irrelevant reason to support a conclusion.

Adrishta is not a type of hetvabhasa in Nyaya philosophy. It refers to something that is unseen or unknown, rather than a specific logical fallacy.

Yukti refers to a valid argument in Nyaya philosophy. It involves a logical connection between the premises and the conclusion, ensuring the soundness of the reasoning.

Sadhya is not a component of a valid argument in Nyaya philosophy. It refers to the conclusion or the proposition to be proven, rather than a component of the argument itself.

Arthapatti refers to the application of logical principles to real-world situations in Nyaya philosophy. It involves inferring a conclusion based on the assumption that a certain situation must be true in order for something else to be true.

Anupalabdhisiddha is not a type of arthapatti in Nyaya philosophy. It refers to the inference of the existence of something based on its non-perception, which is a different logical principle.

Sabda refers to the study of language and its relationship to reality in Nyaya philosophy. It examines the nature of words, their meanings, and how they convey knowledge.

Pragmatics is not a topic of inquiry within the study of sabda in Nyaya philosophy. It focuses on the relationship between language and its users, which is beyond the scope of Nyaya's primary focus on logic and epistemology.