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 liá¹…ga or sign ...
Chapter 2.10 - Conclusion
Every system of Indian philosophy is based on epistemology or theory of knowledge. However, all the schools of Indian philosophy do not show a homogenous approach towards the source of valid knowledge. Though some similarity among a few schools can be noticed, there are schools which show striking differences in their choice of pramanas. Overall, there are ten pramanas mentioned by different schools of philosophy. They include: Perception (Pratyaksha), Inference (Anumana), Verbal testimony (Shabda or agama), Comparison (Upamana), Postulation (Arthapathi), Nonapprehension (Anupalabdhi), Probability (Sambhava), Tradition (Aitihya), Indication (Ceshta), and Imagination or Intuition (Pratibha).
The Carvakas seem to accept the perception alone as the means of valid knowledge. Buddhists and Vaisheshikas consider perception and inference as pramanas. The Sankhya-Yoga aspirants recognized perception, inference and verbal testimony as pramanas. In contrast, the Nyaya School of philosophy recognizes four pramanas: perception, inference, comparison and testimony. Prabhakara from Mimamsa School of philosophy acknowledges perception, inference, comparison, verbal testimony and presumption as pramanas. Kumarila and Advaita Vedantins identify perception inference, comparison, verbal testimony, presumption and nonapprehension as valid sources of knowledge. Perception (pratyaksha) or direct knowledge and paroksha -mediate or indirect knowledge is the pramanas admitted by Jainism. They discuss the nature of objects, conditions and grounds of valid knowledge. Anyhow, inference is a chief means of valid knowledge.
It is evident from the discussions about pramanas that Perception and Inference form the two major valid sources of knowledge as propagated by Indian philosophical schools. According to several philosophers and scholars all other pramanas are dependent on these two pramanas in one way or the other.