Unit VI - Logical Reasoning
Pramanas:
The word "Pramana" is a sanskrit word means "means of knowledge" or "source of right knowledge" or "proof" or "means of acquiring the right knowledge". It is also referred as 'epistemology' in Indian philosophies. It is a key factor of study in Hinduism, Buddhism, and Jainism.
Knowledge of anything or the existence of an object takes place in our mind. The mind becomes conscious about knowledge of various objects from which the right and valid knowledge can be obtained. Pramanas focuses on how the right knowledge can be acquired or how a person obtains accurate and valid knowledge of the world.
Pramana forms one part of triputi or trio concepts which are as follows:
- Pramata - the subject or the knowledge.
- Pramana - means of acquiring the knowledge.
- Prameya - the object or the knowable.
In Yoga sutras, Patanjali categorizes the activities of the mind into five vrittis (i.e., fluctuations of mind). The Pramana is considered as the 'first vritti'.
In Buddhism, Pramana is referred to as 'Pramanavada'.
The science and the study of pramanas is called 'Nyaya'.
According to Hindu philosophy, there are six categories of pramanas.
According to Hindu philosophy, there are six categories of pramanas.
- Pratyaksha - 'Perception' - acquiring the knowledge by means of sense.
- Anumana - 'Inference' - acquiring the knowledge from logical conclusion.
- Upamana - 'Comparison' - obtaining the knowledge by analysing the similarities or means of having the knowledge of a object by analysing the similarities with another object which provides knowledge of the relationship between the two objects.
- Shabda/Sabda - 'Verbal testimony' - obtaining knowledge from words ( spoken or written).
- Arthapatti - 'Implication' - postulation or presumption of a fact to support a known or well-established fact.
- Anupalabddhi - 'Non-apprehension' - non-existence of a thing is understood by its non-perception.
In Hinduism:
The Hindu philosophy accepts different kinds of pramanas. In general,
- Advaita Vedanta School of Hinduism accepts all the six pramanas as a valid and reliable source of knowledge.
- Mimasa School of Hinduism also accepts all the six pramanas as a valid source of knowledge.
- Sankhya or Samkhya School of Hinduism accepts only three pramanas: Pratyaksha, Anumana and Shabda/Sabda.
- Nyaya School of Hinduism accepts four pramanas: Pratyaksha, Anumana, Upamana, and Shabda/Sabda.
- Carvaka School of Hinduism accepts only one pramana, i.e., Pratyaksha as a reliable source of knowledge.
- Vaisheshika School of Hinduism accepts two pramanas: Pratyaksha and Anumana.
In Buddhism:
In general, Buddhism accepts only two pramanas: Pratyaksha and Anumana. Buddhists accepts only their own texts called "Agama" as a valid source of religious knowledge. Two most important scholars of pramana in Buddhism are 'Dignaga' and 'Dharmakirti', author of 'Pramana-Varttika'.
The six pramanas are explained as follows :
The six pramanas are explained as follows :
Pratyaksha:
Pratyaksha means 'perception', i.e., obtaining knowledge by means of sense.
Traditionally, Pratyaksha can be obtained in four ways:
Traditionally, Pratyaksha can be obtained in four ways:
- Indriya Pratyaksha - Sense perception
- Manas Pratyaksha - Mental perception
- Svadana Pratyaksha - Self-consciousness
- Yoga Pratyaksha - Super-normal intuition
- Direct or External Perception (Pratyaksha): It is also called 'Anubhava' (experience). Direct pratyaksha refers to cognition of the sense objects by means of sense organs. In other words, knowledge takes place when the sense organs has direct contact with their sense objects. (ears - sound, skin - touch, nose - smell, tongue - taste, and eyes - form).
- Indirect or Internal or Remembered Perception (Pratyaksha): It is also called 'Smriti'. Remembered pratyaksha means cognition of knowledge based on memory. For example, After we have known how a white lily flower looks like, this will get added to our memory; whenever we see any white coloured flower, our memory insists us to define it as 'lily'.
Pratyaksha can also be divided into another two types:
- Discriminate perception - It is also called 'Savikalpa' - perception of a object by observing its distinguishing features.
- Indiscriminate perception - It is also called 'Nirvikalpa' - perception of a object by not recognizing its distinguishing features.
The remaining pramanas will be explained in the upcoming posts!