REPORT INDIAN PHILO.pptx An Introduction to Indian Epistemology

Understanding the etymology of Indian Philosophy

1. Early indian epistemology Presented by: Sem. Cris john dave g. ecayan

2. epistemology Theory of Knowledge Greek word “episteme”, knowledge Indian philosophy deals with the understanding of the concept of knowledge from the point of view of Indian Philosophers and Indian Schools.

3. Pramana-sastra The sources of valid knowledge, Pramanas The concept of valid knowledge, Prama The concept of false knowledge or invalid knowledge, Aprama

4. Prama , Sanskrit word for knowledge Right knowledge are always real and valid Aprama , false, invalid, unreal knowledge (i.e., doubts, errors, mistakes, etc ,) Pramanas , sources of all valid knowledge

5. DEFINITION OF PRAMANAS Pramanas valid knowledge or right cognition Right apprehension and consciousness of the object Prama (valid knowledge or right cognition) can only be known via the pramanas (sources of prama )

6. 6 Ways of Knowing ( Pramanas ) Perception ( Pratyaksha ) Inference ( Anumana ) Non-Apprehension ( Anupalabshi ) Verbal Testimony ( Sabda ) Postulation ( Arthapatti ) Comparison ( Upamana ) 1. 2 . 6. 3. 4 . 5.

7. 1. PERCEPTION ( pratyaksha ) It deals with knowledge gained by means of senses. The sense of sight The sense of smell The sense of hearing The sense of taste The sense of touch

8. anu means after, and mana means knowledge Anumana is a pramana which means after-knowledge. Example: when we pass through a hill and see smoke around it, we say, the hill has fire. This is possible only because we already possess the previous knowledge (based on perception) that where there is smoke, there is fire. 2 . inference ( Anumana )

9. This relation of, “wherever there is a smoke, there is a fire,” is known is vyapti or universal relation. Vyapti is the logical ground or inference and no conclusion is possible without it. Therefore, correct knowledge through anumana is possible because of vyapti . 2 . inference ( Anumana )

10. The hill has fire (proposition that we want to prove or pratijna ) Because it has smoke (reason or hetu ) Whatever has smoke has fire, eg . An oven (example or udharana ) The hill has smoke (application of the universal relation of smoke-fire to the present case of upanaya ) Therefore, the hill has fire (conclusion or nigamana ) Valid knowledge via the means of Anumana is called Anumiti in Indian Philosophy 2 . inference ( Anumana )

11. 3. Comparison ( upamana ) It deals with the relation between two things, a name and a thong denoted by that name. Example: a man who has never seen a cow goes to the jungle and sees an animal with four legs, and a long tail and is reminded how his friend once told him that, “cow is an animal which has four legs and a long tail,” so, the man recognizes that animal in the jungle is a cow. Valid knowledge via means of comparison is called U pamiti .

12. 4. Postulation ( arthapatti ) Postulation means knowing where the necessary supposition of an unperceived fact is made to explain a thing. For example: when a fat man who does not eat during the day is taken into consideration, we suppose that because he is fat, he must eat, so he eats during the night. Here, our supposition that he eats during the night helps us explain the nature of the man who is fat.

13. Arthapatti is used when a given phenomenon is such that we cannot understand it unless we suppose some fact regarding it to help ourselves understand it. Note* it only deals with supposition and the nature of the knowledge is circumstantial. 4. Postulation ( arthapatti )

14. 5. Verbal testimony ( sabda ) Verbal testimony means knowledge that arises from Shruti . It deals with apta-vakya , meaning, words from an authentic authority (agama) that are error-free, reliable, and not false. Some examples of verbal testimony can be the words of saints, priests, prophets, etc.

15. The opposite of apta-vakya is called anapta-vakya . It means words or statements of an unreliable person. Example: Marites 5. Verbal testimony ( sabda )

16. 6. non-apprehension ( anupalabdhi ) Is a P ramana that deals with the immediate knowledge of something non-existent. for example: “the teacher is not in the class,” means, the teacher is absent or non-existent ( abhava ) Note* It is the only pramana that deals with the knowledge of something absent or non-existent.

17. Prama , Right knowledge are always real and valid Aprama , false, invalid, unreal knowledge (i.e., doubts, errors, mistakes, etc ,) Pramanas , sources of all valid knowledge

18. 6 ways of pramanas Perception ( Prayaksha ) Inference ( Anumana ) Comparison ( Upamana ) Postulation ( Arthapatti ) Verbal Testimony ( Sabda ) Non-Apprehension ( Anupalabdhi )

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