Gautama’s

 School of LOGIC.
 Judgement.

 Understanding.
 Allied system.

 Some similarities, some differences.

 Padartha = Category.

 Dravya = Substance.
 Orthodox (Aastik).
▪ Authority of Vedas.

 Realistic.
▪ Objective world.

 Pluralistic.
▪ Many realities.
 Epistemology.
 Pramana Vichar.

 Pramana Shastra.
 Founded – Gautam (Aksapada) (Nyaya-Sutra).

 Consciousness = Accidental.

 God = efficient cause of universe.

 Ultimate objective = Moksha.

 Liberation => By TATVA-GYAN (knowledge).

 To see reality as it is.

 To see rope as rope, snake as snake.

 रस्सी में स ाँ प क भ्रम न होन .

Rope & Snake.

 Being = Knower + Doer + Enjoyer.

 Prama = true knowledge.

 Pramana = source of knowledge.

 Perception aka Pratyaksha.

 Inference aka Anumana.

 Verbal Testimony aka Shabda.

 Comparison aka Upamana.

 School of LOGIC.
 Epistemology.
 Padartha & Dravya.
 Orthodox, Realistic, Pluralistic.

 Liberation => Tatva-Gyan.

 Rope & Snake.
 Four pramanas – P, I, VT, C.
 Founded by – Gautama.
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 Keep engaged with the larger philosophical

discussions.
 Orthodox
 Realistic
 Pluralistic
 Contemporary analytic philosophy
 Aristotelian logic to some extent
 Asatkaryavada
 God = efficient cause of universe
 Consciousness = accidental quality of soul
 Liberartion = soul devoid of pain, pleasure &
consciousness
 Path to liberation = through knowledge
NYAYA VAISHESHIKA

 Epistemology  Metaphysics
 4 pramanas  2 pramanas
 P, I, C, VT  P, I
 16 padartha  7 padartha
 Talk about pratyaksha &  Talk about dravya &
pramana padartha
 Padartha = category  Dravya = substance
 Prama = which corresponds to real object of
world
 Nyaya talked about all 4 pramanas in detail
 Most imp pramana = Perception
 Indriya sannikarsh …
 Sense-object contact/intercourse
 Non-erroneous
 Non-associated w/ any name
 Well defined
 Indriya = internal + external
 Samyog – separable relation
 Looking at the jar
 Samyukt samvay – inseparable; inheres in
that which is in conjunction
 Colour of the jar
 Samyukt samvet samvay – inheres in that
which inheres in substance
 Genus of the colour of the jar
 Samvay – inherence
 Ear & sound
 Samvet samvay – inheres in that which
inheres
 When we cognize the genus of the quality
independent of the substance
 Visheshan-visheshya bhav – when we
perceive non-existence
 Absence of jar
 Avyabhichari – non-erroneous
 Vya sayat matam – well determined
perception
 Condition for knowledge through perception

SOUL MIND SENSE ORGAN OBJECT

 ra
 Definition is too wide – also applicable to
inference
 Too narrow – god perception & yogic
perception can’t be explained
 Circular fallacy – perception explained on
basis of sense organs & sense organs
explained on basis of perception
 New definition
 Knowledge which does not require previous
knowledge
 Direct & immediate knowledge not derived
through any other pramana
 For inference – vyapti must
 For VT – knowledge of
 For comparison – knowledge of similarity must
 On basis of relation
 Ordinary / Laukika
▪ Internal – mind
▪ External – 5 sense organs
 Extraordinary / Alaukika
▪ Samanya lakshana
▪ Jnana lakshana
▪ Yogaj pratyaksha
 On basis of stages
 Nirvikalpa / indeterminate
 Savikalpa / determinate

 Not 2 different types of perceptions but 2

stages of every perception
 Perception

 On basis of relation On basis of stages

Laukika Alaukika Nirvikalpa Savikalpa

Yogaj
Samany Jnana
Internal External Pratyak
Lakshan Lakshan
sha
 Very important bcuz
 Past, present & future
 Therefore extended
 Prior knowledge
Pakshadharmita jnana – presence of hetu in
paksha
Vyapti jnana – presence of
major term
 Paramarsha – conclusion of syllogism
 Anumiti = K obtained from paramarsha
 Anumana = K which uses anumiti

 Old Nyaya – basis of causation & co-existence

 On basis of causation & co-existence – Old
Nyaya
 Purva vat anumana
 Shesh vat anumana
 Samanyatodrishta anumana
 On basis of purpose
 Swartha anumana – 3 step syllogism
 Parartha anumana – 5 step syllogism
 Navya Nyaya – Ganesha – Tattva-chintamani
 3 types on the basis of different methods of
establishing vyapti
 Kaivalya anuvayi – MT (+vely related)
 Kaivalya yatrike – ?? (-vely related)
 Anvay yatrike – middle term both +vely related & -
vely related w/ major term
 Pratigya
 Hetu
 Udaharana – vyapti
 Upanaya
 Nigamana
 Importance – logical ground & nerve of
inference
 Classification – on basis of hetu & sadhya
extension
 Sam vyapti – equal extension of hetu &
sadhya e.g. all knowables are nameables
 Visham vyapti – unequal extension
 Anvaya – if middle term is present then major
term will be present
 Yatrike – if major term is absent then middle
term will be absent
 ??
 Avyachari – hetu must be related to sadhya
 Samanya lakshana pratyaksha
 Hypothetical reasoning – vyapti must be
supported by hypothetical reasoning
 Fallacy of inference
 Unreal hetu but appears as hetu
 Asiddha – hetu is unproved
 Svabhiyachri – hetu related w/ many
elements
 Satpratipaksha – one hetu proving one
sadhya but other hetu contradicting sadhya
 Badhit – one pramana proving, other
contradicting
 Viruddha – hetu going against the sadhya
 VT

1st Classification 2nd Classification

Drishta Adrishta Laukika Alaukika

Law of karma Vedas

 Akanksha – mutual expectancy
 Yogyata – does not self contradict
 Sannidhi – proximity
 Tatparya – eg sendhava – salt or horse