13
edits
Changes
Jump to navigation
Jump to search
Line 12:
Line 12: − + Line 76:
Line 76: − + Line 84:
Line 84: − It is of three types+ − + + − पूर्ववदिति, यत्र कारणेन कार्य्यमनुमीयते। यथा मेधोन्नत्या भविष्यति वृष्टिरिति ।+ − + − + + − शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं नद्याः पूर्णत्वमं शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति । + − + − Samanyato drishtam Page 27 Samanyoto dristam .... vrajeti example. Or Samanyto dristam nama (definition) until gamyate. example Yathechadibhiratma til sa atmeti.+ + + + + +
→अनुमानप्रमाणम् ॥ Anumana Pramana: adding content
*ज्ञानम् । Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.
*ज्ञानम् । Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.
*यथार्थज्ञानम् । Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge). Example : knowledge of rope in a rope.
*यथार्थज्ञानम् । Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge). Example : knowledge of rope in a rope.
*अप्रमा । Aprama is when reality reveals false knowledge (invalid knowledge). Example : knowledge of snake in a rope.
*अप्रमा । [[Aprama (अप्रमा)|Aprama]] is when reality reveals false knowledge (invalid knowledge). Example : knowledge of snake in a rope.
While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object.
While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object.
According to Annambhatta's Tarkasangraha<blockquote>इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref></blockquote>
According to Annambhatta's Tarkasangraha<blockquote>इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref></blockquote>
===अनुमानप्रमाणम् ॥ Anumana Pramana===
===अनुमानप्रमाणम् ॥ Anumana Pramana===
According to Nyaya sutras <blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} (Nyay. Sutr. 1.1.5)<ref name=":4" /></blockquote>Meaning : After perception comes Inference which is led up to by perception; it is of three kinds - Purvavat (पूर्ववत्), Sheshavat (शेषवत्), and Samanyatodrshti (सामान्यतोदृष्टम्).
According to Nyaya sutras <blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} (Nyay. Sutr. 1.1.5)<ref name=":4" /></blockquote>Meaning : After perception comes Inference which is led up to by perception; it is of three kinds - Purvavat (पूर्ववत्), Sheshavat (शेषवत्), and Samanyatodrshtam (सामान्यतोदृष्टम्).
The meaning of the above sutra is explained by Vatsyayana bhashya as follows <blockquote>तत्पूर्वकमित्यनेन लिङ्गलिङ्गिनोः संबन्धगर्शनं लिङ्गदर्शनमं चाभिसंबध्यते । लिङ्गलिङ्गिनोः संबध्द्योर्दर्शनेन लिङ्गस्मृतिरभिसंबध्यते । स्मृत्या लिङ्गदर्शनेन चाऽप्रत्यक्षः अर्थः अनुमीयते । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 of Reference <ref name=":5" />)</blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the relation between the Linga (लिङ्ग । mark) and the Lingi (लिङ्गि । object indicated by the mark) and also between pratyaksha and linga itself. The perception of the relation between linga (mark) and lingi (object) also implies Smrti (स्मृतिः । remembrance) of linga. Thus by means of Smrti and darshana of Linga (mark) the Apratyaksha (अप्रत्यक्षः । non-perceptible) object (अर्थः) is inferred (अनुमानम् । anumana).
The meaning of the above sutra is explained by Vatsyayana bhashya as follows <blockquote>तत्पूर्वकमित्यनेन लिङ्गलिङ्गिनोः संबन्धगर्शनं लिङ्गदर्शनमं चाभिसंबध्यते । लिङ्गलिङ्गिनोः संबध्द्योर्दर्शनेन लिङ्गस्मृतिरभिसंबध्यते । स्मृत्या लिङ्गदर्शनेन चाऽप्रत्यक्षः अर्थः अनुमीयते । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 of Reference <ref name=":5" />)</blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the relation between the Linga (लिङ्ग । mark) and the Lingi (लिङ्गि । object indicated by the mark) and also between pratyaksha and linga itself. The perception of the relation between linga (mark) and lingi (object) also implies Smrti (स्मृतिः । remembrance) of linga. Thus by means of Smrti and darshana of Linga (mark) the Apratyaksha (अप्रत्यक्षः । non-perceptible) object (अर्थः) is inferred (अनुमानम् । anumana).
Thus anumana depends totally on previous experiences through pratyaksha and this knowledge follows other kinds of knowledge. Example : where there is smoke there is fire.
Thus anumana depends totally on previous experiences through pratyaksha and this knowledge follows other kinds of knowledge. Example : where there is smoke there is fire.
Anumana is of three kinds.
Purvavat (पूर्ववत्)
=== Purvavat (पूर्ववत्) ===
Definition 1 and Example : पूर्ववदिति, यत्र कारणेन कार्य्यमनुमीयते। यथा मेधोन्नत्या भविष्यति वृष्टिरिति ।
Purvavat Anumana is that in which the effect is inferred from the cause; e.g. when we see the clouds rising, we infer that there will be rain.
अथवा पूर्ववदिति, यत्र यथा पूर्व्वं प्रत्यक्षभूतयोरन्यतरदर्शनेन अन्यतरस्य अप्रत्यक्षस्यानुमानम् । यथा धूमेनाग्निरिति । (Page 65 and 66 of Reference <ref name=":5" />)
Definition 2 and Example : अथवा पूर्ववदिति, यत्र यथा पूर्व्वं प्रत्यक्षभूतयोरन्यतरदर्शनेन अन्यतरस्य अप्रत्यक्षस्यानुमानम् । यथा धूमेनाग्निरिति । (Page 65 and 66 of Reference <ref name=":5" />)
Sheshavat (शेषवत्)
=== Sheshavat (शेषवत्) ===
Definition 1 and Example : शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं नद्याः पूर्णत्वमं शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति ।
Sheshavat Anumana is that in which the cause is inferred from the effect; e.g. when we see that the water of the river is not like what it used to be, and that the stream is fuller and the current swifter, we infer that there has been rain.
शेषवन्नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गाच्छिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशोषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्मे शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)
Definition 2 and Example : शेषवन्नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गाच्छिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशोषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्मे शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)
=== Samanyatodrshtam (सामान्यतोदृष्टम्) ===
सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति म तथा चाऽऽदित्यस्य । तस्मादस्त्य प्रत्यक्षाऽप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)
Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it.
सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गमयते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति ।(Page 65 and 66 of Reference <ref name=":5" />)
===Shabda Pramana===
===Shabda Pramana===
Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought. "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana. This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority. Agama pramanas are divided in two parts - Apaurusheya and Paurusheya. Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin. The words of rishis and elders constitute "paurusheya pramanas. Basically paurusheya pramanas ultimately do not contradict the Vedas.
Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought. "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana. This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority. Agama pramanas are divided in two parts - Apaurusheya and Paurusheya. Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin. The words of rishis and elders constitute "paurusheya pramanas. Basically paurusheya pramanas ultimately do not contradict the Vedas.