Abstract

Understanding knowledge and valid source of knowledge has been a key area of inquiry of philosophers and thinkers in ancient India. Knowledge has been defined differently by various thinkers. Some philosophers define it as an act, some others regard it as relation, and according to some it is selfsubsistent and for some others it is quality. The Nyaya School refuting the other school suggests that knowledge occurs as a result of a relation between soul and body and that they themselves cannot be identified with knowledge. Knowledge is gained through various means Perception (Pratyaksha), Inference (Anumana), Verbal testimony (Shabda), Comparison (Upamana), Postulation (Arthapathi), Non-apprehension (Anupalabdhi), Probability (Sambhava), Tradition (Aitihya), Indication (Cesta), and Imagination or Intuition (Pratibha). Among the above, Perception and Inference form the two major valid sources of knowledge as propagated in Indian philosophical schools. As inference is relevant for producing reliable and systematic knowledge in all domains with which one negotiated with the outside world, it is not surprising that most of the systems of Indian philosophy accept inference as a means of valid knowledge (pramana). The most outstanding work on the nature and structure of the process of inference are those of Naiyayikas. It is seemingly evident that the deductive reasoning and logical reasoning propagated by the Naiyayikas has probably strengthened the scientific climate of ancient India.

The present thesis titled, “THE VALIDITY OF ANUMANA (INFERENCE) IN NYAYA SYSTEM” tries to establish the validity of anumana through citing its application either consciously or unconsciously in every sphere of human life. Understanding the validity and relevance of anumana is pertinent as for any knowledge emerging from any means anumana will be the finger point. On denying the validity of anumana, all the dealings of human being would be in trouble. Even scientific researches show a progress depending on this powerful means of knowledge. Bridging the gap of an in-depth critical review and understanding on Anumana propounded by Naiyayikas’, this thesis has made a serious effort to analyses and understand the validity and relevance of anumana especially pararthanumana of Nyaya school. It is evident that results arrived at in various spheres of knowledge systems like astronomy, mathematics, engineering, medicine, jurisprudence, aesthetics and Yoga were all glimpses of inductive and deductive logical process involvement.

Spread out through six chapters, the thesis treats the subject in a systematic and logical manner highlighting a comprehensive view about anumana, its relevance and application even today at various levels. The first chapter gives an overall picture on the subject of study and justifies its relevance and significance. Chapter two discuss elaborately on various pramanas as propagated by various Indian Schools of philosophical thought. Chapter three deals with inference as in Nyayashastra and chapter four examines the nature and different elements of inference in Nyaya Vaisheshika. In Chapter five the researcher tries to validate and highlight the relevance of Anumana by relating it to events and life situations in the contemporary world.

The last chapter consolidates the entire thesis and makes conclusions.