Aprama (अप्रमा) - Revision history

Ckanak93: Added template

2019-12-17T11:22:37Z

Added template

Fordharma at 06:59, 10 January 2019

2019-01-10T06:59:36Z

P16459: Text replacement - "Indian" to "Bharat's"

2018-12-05T06:39:52Z

Text replacement - "Indian" to "Bharat's"

Fordharma: Added Aprama from Tarkasamgraha

2018-11-10T16:12:18Z

Added Aprama from Tarkasamgraha

Fordharma: added links

2018-11-10T12:24:12Z

added links

Fordharma at 15:46, 7 November 2018

2018-11-07T15:46:57Z

ARavindra: Creating new page about Aprama

2018-11-06T09:12:52Z

Creating new page about Aprama

New page

Not only metaphysical presuppositions are embedded in different theories of valid cognition, even the theories of false cognition which are technically known as 'Khyativada' (Theories of Error) are formulated after keeping parity with such metaphysical presuppositions e.g. when a rope is perceived as snake, it is described as perceived wrongly and reject our earlier cognition as a false cognition. Now the question what is the factor which constitute falsity of the error ? Is the falsity ascribed to the apprehension itself or to both apprehension and content ? These questions are solved by different systems of Indian Philosophy in different ways after following their presupposition. There lies the controversy among different philosophers regarding the nature of false content.

There are six principal theories on such issues called Asatkhyativada, Atmakhyativada, Akhyativada, Anyathakhyativoda, Anirvacaniyakhyativada and Satkhyativada.

The first view - Asatkhyotivada held by the Madhyamikas (Sunyavodins)

of Buddhist school. They maintained that nothing is real in this phenomenal

world. For instance, in the illusory cognition of a shell as a piece of silver is real.

The silver is unreal since it is sublated at the disappearance of the illusion. The

shell is also not real since it is but one factor of the sublating cognition. Others

being the silver and the connection between the silver and the shell. Page 23 of Reference 1<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya : A critical study.]'' University of North Bengal</ref>

== Reference ==

← Older revision		Revision as of 11:22, 17 December 2019
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−	Not only metaphysical presuppositions are embedded in different theories of valid cognition, even the theories of false cognition which are technically known as 'Khyativada' (Theories of Error) are formulated after keeping parity with such metaphysical presuppositions e.g. when a rope is perceived as snake, it is described as perceived wrongly and reject our earlier cognition as a false cognition. Now the question what is the factor which constitute falsity of the error ? Is the falsity ascribed to the apprehension itself or to both apprehension and content ? These questions are solved by different systems of Bharat's Philosophy in different ways after following their presupposition. There lies the controversy among different philosophers regarding the nature of false content.	+	{{ToBeEdited}}Not only metaphysical presuppositions are embedded in different theories of valid cognition, even the theories of false cognition which are technically known as 'Khyativada' (Theories of Error) are formulated after keeping parity with such metaphysical presuppositions e.g. when a rope is perceived as snake, it is described as perceived wrongly and reject our earlier cognition as a false cognition. Now the question what is the factor which constitute falsity of the error ? Is the falsity ascribed to the apprehension itself or to both apprehension and content ? These questions are solved by different systems of Bharat's Philosophy in different ways after following their presupposition. There lies the controversy among different philosophers regarding the nature of false content.

	There are six principal theories on such issues called Asatkhyativada, Atmakhyativada, Akhyativada, Anyathakhyativoda, Anirvacaniyakhyativada and Satkhyativada.		There are six principal theories on such issues called Asatkhyativada, Atmakhyativada, Akhyativada, Anyathakhyativoda, Anirvacaniyakhyativada and Satkhyativada.

← Older revision		Revision as of 06:59, 10 January 2019
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	But knowledge is invalid (अयथार्थः । ayatartha) when a character not possessed by the object of cognition is attributed to that object and is called Aprama.<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Bharat's philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥ (Tark. Samg. 3.20)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it is called Aprama.<ref name=":3" />		But knowledge is invalid (अयथार्थः । ayatartha) when a character not possessed by the object of cognition is attributed to that object and is called Aprama.<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Bharat's philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥ (Tark. Samg. 3.20)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it is called Aprama.<ref name=":3" />
	== Reference ==		== Reference ==
		+	<references />
		+	[[Category:Darshanas]]

@@ Line 1: / Line 1: @@
-Not only metaphysical presuppositions are embedded in different theories of valid cognition, even the theories of false cognition which are technically known as 'Khyativada' (Theories of Error) are formulated after keeping parity with such metaphysical presuppositions e.g. when a rope is perceived as snake, it is described as perceived wrongly and reject our earlier cognition as a false cognition. Now the question what is the factor which constitute falsity of the error ? Is the falsity ascribed to the apprehension itself or to both apprehension and content ? These questions are solved by different systems of Indian Philosophy in different ways after following their presupposition. There lies the controversy among different philosophers regarding the nature of false content.
+Not only metaphysical presuppositions are embedded in different theories of valid cognition, even the theories of false cognition which are technically known as 'Khyativada' (Theories of Error) are formulated after keeping parity with such metaphysical presuppositions e.g. when a rope is perceived as snake, it is described as perceived wrongly and reject our earlier cognition as a false cognition. Now the question what is the factor which constitute falsity of the error ? Is the falsity ascribed to the apprehension itself or to both apprehension and content ? These questions are solved by different systems of Bharat's Philosophy in different ways after following their presupposition. There lies the controversy among different philosophers regarding the nature of false content.
 There are six principal theories on such issues called Asatkhyativada, Atmakhyativada, Akhyativada, Anyathakhyativoda, Anirvacaniyakhyativada and Satkhyativada.
@@ Line 21: / Line 21: @@
 === Tarkasamgraha ===
-But knowledge is invalid (अयथार्थः । ayatartha) when a character not possessed by the object of cognition is attributed to that object and is called Aprama.<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥ (Tark. Samg. 3.20)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it is called Aprama.<ref name=":3" />
+But knowledge is invalid (अयथार्थः । ayatartha) when a character not possessed by the object of cognition is attributed to that object and is called Aprama.<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Bharat's philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥ (Tark. Samg. 3.20)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it is called Aprama.<ref name=":3" />
 == Reference ==

← Older revision		Revision as of 16:12, 10 November 2018
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	तद्दुष्टज्ञानम् । वैशेषिक-९,२.११ ।		तद्दुष्टज्ञानम् । वैशेषिक-९,२.११ ।

		+	=== Tarkasamgraha ===
		+	But knowledge is invalid (अयथार्थः । ayatartha) when a character not possessed by the object of cognition is attributed to that object and is called Aprama.<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥ (Tark. Samg. 3.20)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it is called Aprama.<ref name=":3" />
	== Reference ==		== Reference ==

← Older revision		Revision as of 12:24, 10 November 2018
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	being the silver and the connection between the silver and the shell. Page 22 of Reference 1<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya : A critical study.]'' University of North Bengal</ref>		being the silver and the connection between the silver and the shell. Page 22 of Reference 1<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya : A critical study.]'' University of North Bengal</ref>
		+
		+	=== Vaiseshika Aprama ===
		+	इन्द्रियदोषात्संस्कारदोषाच्चाविद्या । वैशेषिक-९,२.१० ।<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref>
		+
		+	तद्दुष्टज्ञानम् । वैशेषिक-९,२.११ ।

	== Reference ==		== Reference ==

@@ Line 13: / Line 13: @@
 shell is also not real since it is but one factor of the sublating cognition. Others
-being the silver and the connection between the silver and the shell. Page 23 of Reference 1<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>
+being the silver and the connection between the silver and the shell. Page 22 of Reference 1<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>
 == Reference ==