Indian Philosophical Schools (10 Schools)
Orthodox/Aastika Heterodox/Nastika
(Acceptance of Vedas) (Non-acceptance of Vedas)
Shad Darshana’s
Buddhism
Jainism
Samkhya Uttar Purva
Nyaya Yoga Vaisheishika Charvaka
Mimamsa Mimamsa
Ajivika
Pramana Apramana
(Valid (invalid
knowledge) Knowledge)
Anuplabdhi
Anumana Shabda (Non-
Pratyksha Upamana Arthapatti
(Inference) (verbal Apprehensive)
(Perception) (Comparision) (Postulation)
/(Apoha) Testimony) (negation/non
cognition)
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Different School of Thoughts
Orthodox Heterodox
School Author Year School Author
Nyaya Gautama Rishi 6th Century BC Charvaka Brihaspati
Kannanda
Vaisheshika 6th Century BC Siddhartha
Rishi Buddhism
Gautama
Samkhya Kapil Muni 6th Century BC
Jainism Brihaspati
Yoga Patanjali 2nd Century
Makkhali
Purva Ajivika
Jaimini Rishi 4th Century BC Gosala
Mimamsa
Uttar
Maharishi Vyas 4th Century BC
Mimamsa
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Pramanas
Non- Verbal-
Perception Inference Analogy Postulation
Perception Testimony
(Pratyaksha) (Anumana) (Upamana) (Arthapatti)
(Anuplabdhi) (Shabda)
Types Stages Nirvikalp Types
According According to
Savikalp According
Direct Remembered to Causal Application
To Purpose
Relation
Laukika ALaukika Purvavat Kevalanvayi
Swartha
anumana Kevalavytire
Samanya Seshavat
ki
Sense Lakshana Pararth
anumana Samanyato Anvayavyatir
Janana drsta eki`
Lakshana
Inner Sense
Yogaja
On the Vaidika
Akansha basis of
source Laukika
Yogyata
Process Classification
On the Drstartha
Saninidhi
basis of
object Adrstartha
Tatparya SHINE with ANVIKA
Different School
Mimamsa,
Charvaka Buddhism and Jainism and
Nyaya School Advaita
Vaisheshika Sankhya
&Vedanta
Pratyaksha,
Pratyaksha,
Pratyaksha, Anumana,
Pratyaksha and Anumana,
Pratiyaksha Anumana and Shabda,
Anumana Shabda,
Shabda Upamana,
Upamana
Arthapatti and
Anuplabdhi
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Pramanas
Pramana literally means “Proof” and “Means (sources) of
Knowledge”. In Indian philosophies, pramana are the means which
Meaning can lead to knowledge, and serve as one of the core concepts in
Indian epistemology.
Theory of
knowledge
Pramata Prameya
The Subject, The Knower The object, The knowable
Pramana Pramiti
The means of obtaining the The knowledge achieve by
knowledge pramanas
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The ability to see,
Pratyaksha hear, or become Stages of
(Perception) aware of something Pratyaksha
through the senses.
Nirvikalp Savikalp
In Indian Philosophy, Valid knowledge (Determinate)
(Indeterminate)
is called pramana and the source of
valid knowledge is called Pramana.
The First of the Six means of
Knowledge, or Pramana, enables a •First Stage of
person to have a correct understanding of Perception. •Later/Second Stage
the world. of Perception
• When one just
The word “Pratyaksa” represents all the perceives an object • In-depth Knowledge
means through which true and accurate without being able to is required at this
knowledge about the world can be know its features. stage of Perception.
obtained.
• Eg: without having • Eg: One is having
Gautama defines perception as “non- prior knowledge of prior knowledge or
erroneous cognition” Which is anything we are just experience. (After
produced by the contact of the sense estimating the attributes Learning Car Driving)
organs with the objects which is not of it. (Before Learning
associated with a name and which is Car Driving)
well defined. Perception is a kind of no
knowledge and is the attribute of the
self.
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Kinds of Pratyaksha (Perception)
Indirect/Remembered
Direct Perception (Ordinary) Perception
(Anubhava-Experience) (Extra-ordinary) (SMRITI-
Memory)
Laukika (Sadharana) Alaukika (Asadharana)
5 Senses Samanya Lakshana: Perceiving
(EXTRENAL) Generality from a particular
(Bahya) Object.
Eyes-Visual Eg: Newton Law (Inductive)
Nose-Olfactory
Tongue-Gaustatory
Skin-Tactile Janana Lakshana: When one
Ears-Auditory sense organ can also perceive
qualities not attributable to it. (Eg:
by seeing the lemon one can know
Inner Sense the taste of it)
(INTERNAL)
(Mansa)
Yogaja: Through the power of
(Feelings, cognitive
yoga one can perceive past, present
mind, pain, desire,
and future.
anger)
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Anumana (Inference/ Apoha)
Anumana literally Means It is described as reaching a new
Anu means “After” Mana
“Later Knowledge”. conclusion and truth from one
means “Knowledge”.
Anumana is Second Source and more observations and
of Knowledge. previous truths by applying
reasons. Observing smoke and
inferring fire is an example.
The Method of Inference is explained by
Hindu Text Nyaya Philosophy
Pratijna (Hpothesis) Pratijna (Hypothesis)
Hetu (Reason)
Hetu (Reason)
Udaharana (Example)
Drshtanta (Example)
Upanaya (Reaffirmation)
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Nigamana (Conclusion)
Steps of Anumana (Inference) (PHUUN-Trick)
There is smoke
Wherever there
There is fire on on the hill Therefore, there
Because there is is fire, there is
the hill (called (called is fire on the hill
smoke there smoke (called
Pratijna, Upanaya, (called
(called Hetu, Udaharana
Required to be reaffirmation – Nigamana,
reason, sadhana) i,.e., the
proved) Confirmation of conclusion)
example”)
fact/belife)
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Other names of Minor Term, Major Term and Middle Term
Minor Term Middle Term Major Term
Paksha Hetu Sadhya
Subject Reason Predicate
Hill Smoke Fire
Vyapya Linga Vyapaka
Paka Presence Lingi
Gamaka Sign/mark Gamaya
Proban Probandum
If Smoke in a hill, we conclude that there must be fire
Middle Minor Major
Term Term Term
Hetu Paksha Sadhya
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Meaning of Vyapti
The relation between Sadhya (fire) and Hetu (Smoke) by which the conclusion derived.
The invariable relationship between Middle term with Major term is called “Vyapti”. We
know Smoke is invariably associated with fire.
Types of Vyapti
Asama Vyapti
Sama Vyapti A Vyapti between terms of unequal
A Vyapti between terms of equal extension is called Asamavyapti. It is
extension is called Samavyapti or the relation of non-equipollent
equipollent concomitance, concomitance between two terms. Here
we can infer one term from the other,
E.g: “Nameable” and “knowable”. but not vice versa.
Whatever is nameable is knowable
and again whatever is knowable is Eg: we may infer fire from smoke,
nameable. Here, we can infer either of but not smoke from fire. Fire is
the term from the other. present in all cases where smoke is
present, but the reverse is not true.
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Relationship between HETU & SADHYA is called as VYAPTI.
Relationship between HETU & PAKSHA is called as PAKSHADHARMATA.
Relationship between PAKSHA & SADHYA is called as PRAMSA.
Relationship between MIDDLE & MAJOR Terms is called as VYAPTI.
Relationship between MIDDLE & MINOR Terms is called as PAKSHADHARMATA.
Relationship between MINOR & MAJOR Terms is called as PRAMSA.
Characteristics of HETU
It must be
It (Smoke) must qualified by the
be absent in all absence of
Smoke must be negative instances counteracting
It (Smoke) must Smoke must not reasons, which last
present in all in which the
be present in the Incompatible with contradictory
positive instances; Major term (Fire)
Minor term (Hill). Minor term (Hill) conclusion; Eg:
Smoke must be is absent.
This relationship or Paksha. It must ‘the fact of being
present in kitchen Eg: Smoke must
is called be the coldness of caused’ should not
where Fire exist. be absent in lake
Pakshadharmata fire. (Abadhita) be used to prove
(Sapaksasattva) in which fire does
not exist. the ‘eternality’ of
(Vipaksasattva) sound
(Aviruddha).
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Kinds of Anumana
According to causal According to
According to Purpose
relation application
Swarthanumana Purvavat Kevalanvayi
Pararthanumana Sesavat Kevalavyatireki
Samanyatodrista Anvayavyatireki
According to purpose
Swarth Anumana: If a person wants to infer something for himself, it is called
swarthanumana. Therefore, it is defined as an inference for one’s own conviction. For
example- A person who perceives a patch of smoke remembers that there is a universal
relation between smoke and fire and finally infers that there is fire in the hill.
Pararth Anumana: An inference is said to be Parath Anumana when an inference is done in
order to convince others. This inference is done when someone, after inferring for
himself fire from smoke expresses it in five-membered syllogism to carry his conviction
to another.
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According to Causal Relation
Samanyato Drista
Purvavat Inference Seshavat Inference (Present) Cause and
(Future) Cause to Effect. (Past) Effect to Cause. Effect together.
Eg: We infer future rain Eg: We infer of the past Eg: Different Positions of
from the appearance of rain from a muddy of the Sun in a day.
dark heavy clouds. water in the river. (Movement _ Vrajya)
According to Application
Kevalanvayi Inference Kevalavyatireki
(Postive) Inference
For Example: (Negative)
Anvaya Vyatireki
All knowable objects For Example:
Inference
are nameable; What is not different
(Postive and Negative)
The pot is a knowable from other elements has
All things which have
object; no smell;
smoke have fire:
Therefore, the pot is The earth has smell;
nameable. Therefore, the earth is
different from other
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