Indian logic by Dr. Soheli Ghose

This Power Point Presentation gives an Overview of the Indian Logic part of NET syllabus.
As the Coordinator of the NET/SET Guidance, St. Xavier's College, Kolkata, I have specifically discussed the topics mentioned in the syllabus keeping in mind the MCQ pattern of the question paper.
Ms. Suchitra Kumari has assisted me in preparing this power point.

1. Dr. Soheli Ghose and Ms. Suchitra Kumari Indian Logic

2. This PowerPoint presentation focuses on the NET syllabus. It covers the Indian Logic part as mentioned in the syllabus. An overview is provided with critical aspects of the topic, keeping in mind the MCQ pattern of the questions. Overview

3. The study of general and fundamental problems concerning matter such as existence (asthitva); knowledge (gyan); values (mulya); reasoning (fark); mind (man) & language (bhasha). This term was coined by Pythagoras . Philosophy

4. There are two prominent classifications of Indian Philosophy The Orthodox School or Astika The Heterodox School or Nastika Schools of Indian Philosophy

5. Nyay Vaisesika Samakhya Yog Purva Mimamsa / Mimamsa Uttara Mimamsa / Vedanta Orthodox School of Indian Philosophy

6. Nyay – The realism school emphasizing on analytics and logic. Vaisheshika –The naturalism school emphasizing on atomistic themes and related to the Nyay School. Samkhya – The rationalism school with dualistic and atheistic themes. Orthodox Schools Continued

7. Yoga – A school similar to Samkhya. It accepts personally defined theistic themes. Purva Mimamsa – The ritualusm school emphasizing on Vedic Exegesis and Philology Uttara Mimamsa or Vedanta – The upanishadic tradition with many sub-schools ranging from dualism to non-dualism. Orthodox Schools Continued

8. Jainism Buddhism Ajivika Anjana Carva k a/ Materialism Heterodox School of Indian Philosophy

9. Jainism – This philosophy separates the body from the soul. It is rooted in the Sramanic Movement. Buddhism – This philosophy is also rooted in the Sramanic Movement and started with the teachings of Siddhart Gautam, the Buddha. Ajivika – This philosophy was founded by Makkhali Gosala. They formed distinct monastic communities prone to an ascetic and simple lifestyle. Heterodox School Continued

10. Anjana – The ancient school of radical Indian scepticism. This was also rooted in the Sramanic Movement. Carvaka – The philosophy of scepticism and materialism, this was founded in the Mauryan period. Heterodox School Continued

11. Nyaya means Argumentation. Right Knowledge. Rule or Method. Right means of gaining knowledge. Nyaya Phillosophy- {Indian School of Logic}

12. The Nyay school emphasised on the valid means of knowledge, hence Pramana. Pramana is the valid means of knowledge. Means of Knowledge/Pramanas/Proof

13. Perception (pratyaksha) Inference (anumana) Comparison (upamana) Sound or Verbal Testimony (shabda) Implication (arthapatti) Non-Apprehension (anupalabdhi) Valid Knowledge means- {Types of Pramana}

14. Invalid knowledge means Memory Doubt Error and Hypothetical arguments.

15. It literally means ‘proof’ & ‘means of knowledge’. It refers to epistemology in Indian Philosophies and is one of the much debated key fields of study in Buddhism, Hinduism, and Jainism. Pramana

16. It’s a theory of knowledge. It encompasses one or more reliable & valid means by which human beings gain accurate, true knowledge.

17. How correct knowledge can be acquired How one knows How one doesn't To what extent knowledge pertinent to someone/ something can be acquired. Focus is on-

18. [1] Perception- Pratyaksha- “that which is before one’s eyes.” It is of 2 types External- that is arising from the interaction of five senses & worldly objects. Internal- perception of the inner-sense – the mind Types of Pramanas

19. Pratyaksha can also be of 2 kinds Direct perception/ anubhava – (similar to external) Remembered perception/ smriti (memory) – similar to internal Pramana is a means of knowledge that is acquired through guessing, interpretation & analysis. Perception or Pratyaksha continued

20. [2] Anumana- Inference- measuring along some other thing or knowing after. The method by which knowledge is derived from another knowledge. It’s an indirect, mediate knowledge. Inference or Anuman

21. We have knowledge of an invariable relationship between 2 things & on that basis while seeing one we deduce the presence of the other. Logical process of gaining knowledge. Knowledge thus gained is called Inferential knowledge or The Logical Deduction.

22. The Proposition (pratijna, literally “promise”)- ‘There is fire at the mountain ’ . The Ground (hetu)- [Because there is smoke and I can see it ] . The Illustration (Udaharana)- [There can’t be smoke without fire], example kitchen. Structure of Anumana

23. The Application (upanaya)- [The smoke at the mountain is because of the fire]- linked( invariable relationship). The Conclusion (niyamana)- [Hence, there is fire at the mountain] Ultimately true. It means measuring the invariable relationship.

24. Purvatva Sheshavat Samanyato Dhrustha (Drusta) Kinds of Anumana- {as per Nyaya Darshan}

25. Vatsyayana Purvata Anumana- Refers to the reasoning obtained from cause to effect, inferring an unperceived effect from a perceived cause. E xample : Clouds lead to rain(effect). Seeds lead to fruit. Effect is inferred from the cause. Fire Sadhya Hill Paksha Smoke Hetu

26. (b) Seshavat Anumana- Inferring an unperceived cause from a perceived effect where the cause is inferred from the effect. The swelling in the river water is because of earlier rainfall.

27. (c) Samanyato Drushta- Refers to the inferential knowledge obtained through ‘generalization of a particular matter’, when inference is not based on causation but on uniformity of co-existence. Example: It has been observed before if something changes its position it is moving. Hence, Sun is moving( although movement is not seen/wrong).

28. If we have a perception of a knowledge then a basis is formed. On this basis(ground/hetu) it is considered as the logical ground of inference-link with source of knowledge. It is the state of pervasion. It is one of the means of knowledge. Vyapti

29. No conclusion can be inferred without the knowledge of vyapti. Vyapti guarantees the truth of conclusion. It signifies the relation of invariable concomitance between ‘hetu’ & ‘sadhya’ and is of 2 kinds.

30. Jis vastu ka humko pratyaksha gyan ho raha hai aur jis gyan ke aadhar par hamein apratyaksha vastu ke astitva ka gyan hota hai use Hetu kehte hai- ground- basis. Hetu

31. Jis vastu ke astitva ka gyan hota hai, use sadhya kehte hai. Purva pratyaksha gyan ke aadhar par undono ke sah astitva athva sahcharya ke gyan ko, jo ab, smriti ke rup main humare mann main hai- use vyapti kehte hai. Sadhya

32. A syllogism is vitiated by a fallacious ground; this is hetvabhasa “the mere appearance of a ground”. A number of types of invalid grounds are distinguished; simple error; contradiction; lack of proof for the ground; inopportunity. Vastavik hetu ka abhav hone par ya kisi avastavik asad hetu ke vartaman rehne par bhi vastavik hetu ka abhaas milta ya astitva dikhai deta hai aur uske fal swarup bhram hota ya ho sakta hai. Hetvabhasa[Hetu+abhaas]

33. The thought of Smoke at the mountain was wrong because the smoke was coming out of the factory located behind . Abhaas- jo nahi hai who dikhna ya jo nahi hai waisa dikhna. Hetu ka abhaas tab hota hai jab hetu ke paancho lakshan ka abhav ho.

34. (3) Upamana- Comparison & Analogy A process by which the knowledge of A’s similarity to B is gained from the perception of B’s similarity to A, which has been seen elsewhere. It is seen distinct from mere ‘inference’ & is accepted as a valid mediate method of knowledge. Comparison or Upamana

35. We can’t have a universal proposition that a thing is similar to whatever is similar to it- Hence, can’t be clubbed under ‘ anumana’. Such knowledge can’t be gained without the observation of the 2 similar things together. It is a process by which 2 cases are considered similar because they have been considered similar elsewhere.

36. It can’t be similar to anumana because we cannot have a Universal Proposition. A is similar to B because B is similar to A Hence, it must have been seen earlier A is similar to B and the perception is there. So we are saying B is similar to A. A B

37. (4) Arthapatti- Postulation, derivation from circumstances {Implication}. It is the incidence of a case- It means postulation ( an assumption that something exists), supposition, presumption of a fact. Postulation or Arthapatti

38. It is a fact based method of assumption which says that we are assuming an unknown fact to account for a known fact. This known fact can’t be explained in any other way. Hence, we are making that assumption. It is often arrived at by circumstantial implication. It is knowledge arrived at by circumstantial implication.

39. Arthapatti- by which one obtains accurate knowledge of the world. It is a distinct valid method of mediate knowledge. It is in fact a method of assumption of an unknown fact in order to account for a known fact that is otherwise inexplicable.

40. (5) Anupalabdhi- non-perception, negative/ cognitive proof . It is an independent ‘pramana’ meaning it is non-apprehension. The non-existence of a thing is apprehended by its non-perception. By not seeing a jar in a place one knows that it is not there. Non Perception or Anupalabdhi

41. (6) Sabda- word, verbal testimony of past or present from reliable experts. Apta- vakya- sentence of a trustworthy person. Agama (Authentic word) Verbal testimony or Sabda

42. A verbal sentence uttered in a universal mode of communication and is therefore the simplest form of gaining knowledge. In the Indian Philosophy Shabda is often equated with the authenticity of Ved and therefore often considered infallible.

43. Thank you.