The validity of Anumana (inference) in Nyaya system
by Babu C. D | 2018 | 44,340 words
This thesis is called: The validity of Anumana (inference) in Nyaya system. It tries to establish the validity of Anumana through citing its application either consciously or unconsciously in every sphere of human life. Anumana in Nyaya system is the knowledge of any object not by direct observation but by means of the knowledge of a liṅga or sign ...
Chapter 4.5 - Conclusion (Nyaya and Vaisheshika)
Nyaya and Vaisheshika schools though distinct in their origin, share or agree on many of their teachings of metaphysics and epistemology. On a few of their teachings however they maintain their identity and uniqueness. While Vaisheshika represents the positive, constructive and creative side, Nyaya represents its defensive side. Tarkasamgraha or Nyayasiddhanta-muktavali book of Nyaya-Vaisheshika is considered essential for introduction to any other system of Indian philosophy today. Their realism is founded on the base that whatever experienced directly must have its external existence. It underlines that experience is the only criterion for accepting the reality of external objects.
This school of thought accepts four means of knowledge i.e.,
- perception (pratyaksha),
- inference (anumana),
- comparison (upamana) and
- verbal testimony (shabda).
Logic as well as the method of debate was a key concept of Nyaya-Vaisheshika. They developed concepts and definitions of the components of inference such as inferential mark (linga) or invariable concomitance (vyapti). Essential differentiation between the substratum and its properties (dharma-dharmi bheda) is the corner stone of the structure of realism and of metaphysics of Nyaya-Vaisheshika. The universal (samanya) and the particular (vishesha) are considered separate external realities and a relation (samavaya) is established between them through their attributes-qualities, actions etc. According to them, inference is produced by noticing a sign or mark. Various Nyaya Vaisheshika thinkers have categorized inference differently.
Navya Naiyayikas follows five member syllogism (pratijna, hetu, udaharana, upanaya and nigamana). Inference thus is a knowledge based upon relation between the middle term and major term aided by a remembrance of that relation, Nyaya Vaisheshikas thus begin with common sense or experience as the basic plank when worked out to their ultimate logical consequences and conclusion which were at times outrageous in the establishment of the theories of their opponents.