Indian Logic
Dec 2024
Syllabus
1. Indian Logic: Means of knowledge.
2. Pramanas: Pratyaksha (Perception), Anumana (Inference),
Upamana (Comparison), Shabda (Verbal testimony),
Arthapatti (Implication), and Anupalabddhi (Non-
apprehension).
3. Structure and kinds of Anumana (inference), Vyapti
(invariable relation), Hetvabhasas (fallacies of inference)
What is the source of knowledge
• Epistemology is the study of the origin, nature and limits of human
knowledge.
• As per the Indian logic system, knowledge is first received through
perception (pratyaksa) or comparison (upamana), or words of sacred
authority.
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Indian Logic Means Of Knowledge
Indian School of
Philosophy
Aastik : vedas are
Nastik: rejection
primary source of
of vedas
knowledge
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Buddhism Charvaka Ajivika
Jainism
1. Matigyan Hinyana(oldest- Other name:
symbols) Lokayat
Believes
2. Shrutgyan
3. Avadhigyan Mahayan(idol) Materialistic in
4. Manah Vajrayan(magic School Destiny
Pravyagyan spells) Take loan and
Life teachings drink ghee Makkali
5. Kevalgyan
of buddha Rishi Brahaspati Gosala
Nirvana is main Knowledge is
Believed in goal pratyaksh
Practical things
and Ideology: life is
interpretation one, live it to
fullest
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Aastik
• Rejection of God – Atheistic
1. Sankhya : School of Dualism
2. Nyaya : School of Logic
3. Vaisheshika: School of emprircism
Theistic: Non rejection of God
1. Yoga
2. Purva Mimansa
3. Vedanta
Aastik
• Old school
Logical, Scientific
• Orthodox and Reasoning
Followed same Interpretation
principle based
• Believe in Vedas Based
• Veda is means of Knowledge
• It is of 6 types Nayaya Samkhya(theory) Uttar Mimansa
• Nayaya
• Vaisheshika
• Mimansa
• Vedanta Vaisheska Yoga(practical) Purva Mimansa
• Samkhya
• Yoga
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Nastik
• Heterodox
• No belief in Vedic Knowledge
• Means of knowledge is Praman
• It is of 4 types
• Buddhism
• Jainism
• Charvaka
• Ajivika
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Charvaka: Brihaspati
• Charvaka is also called Lokayata, the Sanskrit चार्ााक को लोकायत भी कहा जाता है , इसके ललए
word for it is ‘Worldly Ones’, which is the संस्कृत शब्द 'सांसारिक लोग' है , जो आम लोगों का
view held by the common people.
वर्चाि है ।
• What we cannot perceive through senses
must be treated as non-existent. जजसे हम इंद्रियों के माध्यम से नह ं दे ख सकते उसे
अजस्तत्र्ह न माना जाना चाद्रहए।
• They refute all other sources of knowledge,
such as no mind, no conscious ness, and र्े ज्ञान के अन्य सभी स्रोतों का खंडन किते हैं, जैसे
then no soul. Only physical body is real. कक कोई मन नह ं, कोई चेतना नह ं, औि किि कोई
• The validity of inference is also rejected by आत्मा नह ।ं केर्ल भौततक शि ि ह र्ास्तवर्क है ।
Charvakas. अनुमान की र्ैधता को चार्ााक ने भी अस्र्ीकाि ककया
• The creations such as Kautilya’s Arthashastra है ।
(Science of material gain) are based on it as कौद्रिल्य की अर्ाशास्र (भौततक लाभ का वर्ज्ञान)
it is con sidered to be an hedonist जैसी िचनाएँ इस पि आधारित हैं क्योंकक इसे
opportunist approach. सख ु र्ाद अर्सिर्ाद दृजटिकोण माना जाता है ।
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Buddhist Philosophy: Siddharth Gautam
• the four schools of Buddhism.
• 1. Yogacara : yoga and mudra
• 2. Madhyamika: unreal knowledge
• 3. Sautrantika : knowledge from sutra as well as mind i.e. external and
mind
• 4. Vaibhasika: perception is the only source of knowledge
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Jainism: Mahavir
• They followed two types of knowledge : Pramana (It उन्होंने दो प्रकाि के ज्ञान का पालन ककया: प्रमाण (यह ककसी चीज़ के
refers to the knowledge of a thing as it is.) and Naya ज्ञान को र्ैसे ह संदलभात किता है जैसे र्ह है ।) औि नय (ककसी चीज़ के
(knowledge of a thing in its reflection.)
प्रततबबंब में उसका ज्ञान।)
• Pramana: Direct (Aparoksa) and Indirect (Paroksa) प्रमाण: प्रत्यक्ष (अपिोक्ष) औि अप्रत्यक्ष (पिोक्ष)
• 1. Immediate (Aparoksa): Avadhi, Manahparyiiya and 1. तात्काललक (अपिोक्सा): अर्धी, मनहपि तयया औि केर्ला।
Kevala. 2. मध्यस्र् (पिोक्ष): मतत औि श्रत ु ।
• 2. Mediate (Paroksa): Mati and Shruta. जैन ज्ञान मीमांसा के अनुसाि अप्रत्यक्ष ज्ञान पाँच प्रकाि का होता है -
According to Jaina epistemology indirect knowledge is स्मतृ त (मान्य ज्ञान), प्रत्यलभज्ञा (पहचान), तका (तका), अनुमान
of five kinds-Smrti (valid knowledge), Pratyabhijna (अनुमान) औि आगम (वर्श्र्सनीय लोगों के शब्द)।
(Recognition), Tarka (logic), Anumana (inference) and स्याद र्द या सप्तभंगी नय जैन तका का सबसे महत्र्पूणा द्रहस्सा है ।
Agama (words of reliable people).
इसके अनस ु ाि, हम र्ास्तवर्कता के केर्ल कुछ पहलओ ु ं को ह जान
Syad vada or saptabhangi Naya is the most important सकते हैं औि इसललए हमािे सभी तनणाय सापेक्ष हैं। यह ज्ञान की
part of Jaina logic. According to this, we can know only
some aspects of reality and so all our judgements are सापेक्षता का लसदधांत है ।
relative. It is a theory of the relativity of knowledge.
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• This knowledge is of four types and they are as follows.
• 1. Indriya jnana: Knowledge through senses.
• 2. Mano vijnana: Sensual knowledge in the form of samanatara
pratyaya after the knowledge through senses.
• 3. Atma samvedana: It is the manifestation of chitta and its dharmas
are like pleasure and pain in their real form.
• 4. Yogic jnana: It is the ultimate knowledge of the things perceptible
through various Pramanas.
• Inference is of two types, such as Svartha (for the self) and parartha
(for others).
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Mimansa(purva Vedanta (uttar Samkhaya Yoga
Nayaya Vaishesika mimansa) mimansa)
Kanada Bhadrayaan Theory Patanjali
By Jaimini
Interpretation of Purush or prakrati Conciousness can
Gautam Everything is vedas – consciousness be revived though
atom
Interpretat and nature certain postures.
Rishi ion of Nature changes 8 limbs -: yama
It has
vedas Kapil Muni (restraint from
More pratyaksha
Pratyaksha,
things)
and anuman
logical as pramans
anuman, and Niyama-rule
shabd are used as Asana – posture
pramans Prayanaam –
Samyavastha: breath control
nirvana or Pratyaksha –
moksha withdrwal from
senses
Dharna –
consciousness
Dhyan-meditation
Smadhi - moksha
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Vedanta
• Oldest school
• Vedanta is based on Upnishad
• It is dependent on two realities: Bhram (absolute reality) and the
world (relative reality)
• Adhyasa: the soul is immortal but due to lack of knowledge we fall in
the trap of materialistic things.
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Nayaya
• Formed by Gautam Rishi in 4th century BC.
• Knowledge comes from perception, inference, comparison, and
verbal testimony.
• Padarth in nayaya: - bhav -existance, abhav-nonexistence, Dravya –
substance, gune-quality, karma-action, samanya – general, vishesh-
particular, samavya – made by 4 elements
• It invented a science of knowledge (Pramanasastra)
• Valid knowledge (prama) is defined as the right
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Tricks
• Aastik: naye man or vishwas se yoga seekhna
Naye: - nayaya
Man: uttar mimansa and purva mimansa
Vishwas: vaishesika
yoga: yoga
Seekhna: Samkhya
• Nastik: ABC J
J : jainism
C : charwaka
B : buddhism
A : ajivika
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Pramana by Vatsayan and Gautam Rishi
• There are four factors involved in any knowledge and they are listed
below.
• 1. The subject who knows (Pramata) jisko
• 2. The object of knowledge (Prameya) jis bare mai
• 3. The means of valid knowledge (Pramana) – process or source
• 4. The resultant of valid knowledge (Prama) - result
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Pramaan – Means of Knowledge
• Pratyaksha – strongest Pramana – direct perception from senses
• Anumana – inference
• Upmana – comparision
• Shabda – verbal testimony
• Arthpatti – implication/guesswork
• Anuplabdhi – non-existance
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Pratyaksha – perception
• Strongest means of knowledge
• Direct perception – to feel from senses
• Discriminate – can be defined – savikalpa –
conceptual – it happens after nirvikalpa stage
– proper thinking is key to correct perception
• Laukik - internal(feeling - manas) and external
(indriya pratyaksha)
• Alaukik
• Samanyalakshna– same characteristics
• Gyanlakshna – need specific knowledge –
complex perception
• Yogaja – yoga s siddhi – intuitive perception
• Indiscriminate/indeterminate/abhyantara –
cannot be defined – nirvikalpa or not giving
judgement to any object
• Pratyabhigya: recognition of literal meaning
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Anumana – Inference
• Inference
• Example s conclusion nikalna
• When something is already is known
• Eg. Pick Black color bag from room
• Swarthanumaan – self + anumana = you know what is good for yourself – informal
• Prarthanumaan – others + anumana = explaining others what is good for you – formal
• Sheshvat – after incident
• Purvavat – before incident
• Samanyatodrista – two things happen simultaneously – co-existence – movement and
displacement happens together
• Kevalayatireki – only negative sentences – shows absense
• Kevalanuyayi – only positive sentences
• Anyavyatireki – both positive and negative statements
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Anumana : Inference
• Preposition- Pratigya: statement :
• Hetu: the reason for doing the premise
• Udhaharan: example
• Upanya: an application(deductive reasoning)
• Nigamana: conclusion
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Vyapti – invariable concomitance
• relation between two facts of which one is pervaded and the other
which pervades. e.g. Smoke is pervaded by fire and fire pervades
smoke.
• Sam Vyapti : equal relation between two things
• Asamvyapti: unequal extension
• Anavya vyapti: co existance
• Vyatireka vyapti: guarantee absence/ -ve instance
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Identifying middle major and minor term
• Hetu : reason of anumaan
• Paksha: where
• Sadhya
If we see smoke in a mountain we conclude that there must be fire.
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• Upmana(comparision)
• Shabd(verbal testimony)
• Arthpatti(Guesswork or implication)
• Anuplabdhi(non-existance)
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HETVABHASA: middle term or reason is
faulty
• Hetu+Aabhas = middle term k hone ka illusion hona
• Middle term = hetu
• Minor term = paksha
• Major term = Sadhya
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• Savyabhichara: anainkantika or fallacy of irregular middle
• Asiddha – sadhyasama or unproved middle
• Satpratipaksha – prakaranasama or inferentially contradicted middle
• Viruddh or contradictory middle
• Badhita: or non inferentially contradictory middle
Characterstics:
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• All things are non eternal
because they are knowable
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