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Line 88: − + − + − other subsidary pramanas are upamana, arthaprapti, anupalabdhi, sambhava, etihya lipi, loka pramana. − − <nowiki>-------------------------------------------------------------------------------------------------------------------------------</nowiki> − − logic(nyaya) − Nyaya darshana talks about 16 items − 1. pramana − 2. prameya − 3. samshaya − 4. prayojana − 5. Drashanta − 6. siddhanta − 7.avayava − 8. tarka − 9. nirnaya − 10. vada − 11. jalpa − 12. vitanda − 13. hetvabhasa − 14. chala − 15. jati − 16. nigrahasthana − − 1. pramana- that which helps in the understanding the subject, and this is the 1st step in logic. − 2. prameya- is that subject which is meant for self realisation. They are twelve of them − a. atma − b. body − c. indriayas( senses) − d. objects of senses − − f. mana(mind) − − h. dosha(limitations) − i. preta bhava( feelings from previous connection) − j. phala( reactions) − k. dukha( suffering) − l. apavarta( liberation) − − 3. Samshaya- raising doubt in the above subjects makes one to start discovering the truth. − 4. Prayojana- questioning about the goal of life, the nature of atma. − − 5. Drashtanta- to eradicate doubt and to explain the purpose of life different stories or situations are very much required. − − 6. Siddhanta is the process of establishing through different evidence which established the siddhanta. − − 7. avayava- when siddhanta is established,many opposing philosophies will come to challenge, just like the gold is tested in the fire, simialry these obstacles will prove the siddhanta more preciously. − − 8. tarka- speculation, to prove one's point one uses many imaginations − − 9. nirnaya- by tarka one becomes confident of the conclusion such conclusion is called as Nirnaya. − − 10. vada- churning of conclusion in the associaton of guru and shishya, like krsna and Arjuna- krsna arjuna samavade, gita talks in the conclusion of every chapter. − − 11. jalpa- defeating the logic of opponents ware equally good vadis, Where in the vadi( logician fight other logicians to establish. − − 12. vitanda- arguing about everything without proposing any party. − − 13. hetvabhasa- those things which look like good reason but they are faulty, such faulty cause is called hetvaabhasa, means it sound like cause but it is not − − 14. chala- when some one uses different vada( logic) but trying to prove that it is not substantial, for eg- if one person says it is sendhava, means salt, but other person insist it means horse, − − 15- jati- by giving wrong answers and tries to prove the truth, whcih is untruth is called jati. − − 16. nigrahasthana- the conclusion of defeat and pinning down the opponent conclusively is nigrahastahan or cornering the opponent.
ShadPramanas (षड्प्रमाणाः) (view source)
Revision as of 15:54, 26 October 2017
, 15:54, 26 October 2017Adding content
Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti gies under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside. What is presumed is said to be a distinct source of knowledge.
Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti gies under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside. What is presumed is said to be a distinct source of knowledge.
Anupalabdhi Pramana
=== Anupalabdhi Pramana ===
Knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened.
e. buddhi(intellect
g. Pravritti(inclination)
== References ==
== References ==
# Samkhya Yoga Epistemology
# Samkhya Yoga Epistemology