Pramāna) in Indian and Buddhist Logic (Based on Tarka Sangraha and Nyāya Bindu

Comparative study of ‘source of knowledge’ (Pramāna) in Indian and Buddhist Logic (Based on Tarka Sangraha and Nyāya Bindu) By Buddama Vimala Content 1. Introduction 2. Pramāna (Source of knowledge) 2.1. Perception 2.2. Inference 2.3. Comparison 2.4. Testimony 3. Conclusion 4. Reference 1. Introduction According to Oxford Dictionary Origin of term ‘Logic’ is derived such as (old French) ‘logique’, (Latin) ‘logica’ form (Greek) ‘Logike’ - art of reason, or ‘logos’ - the word reason. It means that reason, judgment, logical thought, rationality, wisdom and sense etc. All together Its defined that reasoning conducted, assessed according to strict principles of validity. The position of Aristolian logic says that a particular system or condition of the principles of proof and inference. In Sanskrit named ‘Tarka’ is systematic study of informal inference - patterns are called logic (vyāpārena vyāpakāropah tarkah- ‘Tarka sangrah’ by Annambatta 17th A.D.)1 Pāli word “Takka” in pāli Language explains that thoughtful thinking or thinking method (takka vitakkane ) in grammar book, ‘Dhātumanjusa’. Finally, it can be explained as logical or rational thinking method is called logic. Indian logic, it can be classified to main two groups that Vedic and Non- Vedic, and again Vedic tradition is divided six categories named ‘Nyāya’, ‘vaisesika’, ‘sānkya’, ‘yoga’, ‘pūrva mīmansā’ and ‘Uttara mīmansā’. and Buddhist, Jain, Carvaka teachings are included into the Non- vedic tradition. Both traditions emphasis the way of having knowledge through 1 Indian philosophy, radha krisana, vol.2, 41p. Indian logic and atoinism, b.keet, 39 p. 1 their pramānavāda or theory of source of knowledge. In this thesis, mainly we are going to explain about pramāna in both text called Tarka Sangraha and Nyaya Bindu which belong to Hindu and Buddhist tradition. And also, Tarka Sangraha belongs to Vasesika and Nyāya tradition. Nyaya Bindu contains to theory of Buddhist logic in Northern Buddhism. 2. Pramāna (source of knowldge) ‘Pramā’ literally means knowledge or wisdom and ‘prmā+na’ refers proof, source or means of knowledge. Corrected source of accurate knowledge can be considered as pramāna. According to Indian philosophy and logic, there are mainly four ‘pramānās’ or sources of correct knowledge. They are mentioned as follows. 1. pratyaksa - perception - Acquiring knowledge from experience. 2. anumāna - inference - gaining right knowledge from logical conclusion. 3. upamāna - comparison - learning by observing similarities. 4. sābda - testimony - gaining authentic knowledge from spoken and written words. According to Buddhist logic, the text Nyāya Bindu composed by Dharmakirthi, it says that only two source of knowledge (pramāna) which consider as correct method of knowledge. Here, comparison and testimony are not accepted as pramāna because low trustworthy facts. However, Buddhist logic tries to explain widely and deeply both of perception and inference in itself method. 2.1. perception (pratyaksha) It appears the perception (pratyaksa) or perceptual experience as primary means of knowledge (pramāna) in classical Indian philosophy. Perception is etymologically rooted in the sense - faculty or the sense - organ (prati + aksa) and can be translated as sensory awareness. Indian logical text, ‘Tarka sangraha’ explains the perception such as “indriyārtha sannikarsa janyan gnānam pratyaksam” 2 cognition arising through the contact six faculty with six objects is interpreted as ‘pratyaksa’. Nyāya Bindu explains the perception as “kalpana prodamabhrantam pratyaksham” 3 its meaning is that sensation of without reminding or thinking and non- confusion or non-faint is known as perception. faculty object perception eye - cakkhu form - rupa perception of eye ear - sota sound - sabda perception of ear Nose - Ghāna smell - ghanda perception of Norse tongue - jivhā taste - rasa perception of tongue body - kāya touch - sparsa perception of body mind - manas thought - dharma perception of mind 2 Tarka Sangraha, 130 p. 3 Nyāya Bindi, 09 p. 2 There are two types of perception such as: - 1. external perception (bahira pratyksa) - (From external organs that eye, ear, nose, tongue and body getting perceptual experience is called external perception) 2. internal perception (abhyantara pratyaksa) - (internal organ named mind gets sense of thoughts is introduced as internal perception) Above mentioned Non- Buddhist Indian logical conceptualist position of perception shows that soul or spirit (ātmn) is the main role of consciousness, and without soul, it’s impossible to get the sense form faculties - Objects systematic process. The Naiyāyikas and Vaisesikas generally take perception to be a two - staged process. first there arises a Non- conceptual perception of the object (Nirvikalpa) and then a conceptual perception (savikalpaka), both being valid cognitions. Nir+vikalpa means that just knowing about something like “this is a person, animal or thing”. Sa+vikalpa represents the knowing about something in details just like (1.) person > (not just person) > father, teacher, friend etc. (2.) a. friend (kind and cool one) b. friend (shameful and silent one) c. friend (shorter or taller one). Here we can understand the difference of both perceptions. In Nyāya Bindu, it explains the two kinds of target of perception called Svalakshana and sāmānyalakshana. Sva+lakshana represents the its own character or nature and Sāmānya+lakshna means here common features of things. what are own character of matters such as earth>hardness, water> fluid, fire> energetic, forceful power, air> moving, grow or expand etc. and also in water has got various character each other just like water - fluid cool water - cool cold water - cold warm water - warm hot water - hot boiling hot water - boiling hot Understanding or knowing about special nature of matter or mind is one type of perception accordance with N.B. The both explanation in both text about types of perception or target of perception are almost similar. According to Annambatta’s Tarka sangraha, it explains the essence facts which should be completed to occur correct knowledge. 1. non- disabled faculty (avikalatva) 2. faculty with power and energy (shaktimatbhāva) 3. not too closeness (natyāsanna) 4. not too far (nātidūra) 5. non - coved area (avyavahīnathā)4 when we turn round to Nyāya bindu, we can see four fact called bhrānti, or obstacles that obstruct to having correct knowledge. darkness (thimira) rotating (āshubhramana) moving (nauyāna) and illness (sankshobha)5 The obstacles of getting knowledge which are explained in both tradition Buddhist and Hindu, there are some similarities as well as differences too. Non- disabled organ (avikalatva) and working organ (shaktimatbhāva) which related to faculty (감관) are similar to non- illness (sankshobha) that refers in Nyāya Bindu. But other facts connected to target (대상) which explain in both tradition are not similar any other. However, both tradition pay their attention 4 Tarka Sangraha, 136 p. 5 Nyaya Bindu, 09 p. 3 to emphasize about obstacles in organ and object which are barriers for getting correct knowledge. Now we are going to study comparatively the types of perception in both text and find out itself characters appearing in there. In Tarka sangraha, it mentions three types of perception of internal perception (alaukika pratyaksha) called sāmānya sannikarsha (normal perception), gnāna sannikarsha (perception occurring in poet’s mind), yogaja dharma sannikarsha (perception occurring in sage’s mind). In Nyaya Bindu, there are four types of perception named indriya pratyaksha (perception relating to five organs), mānasa pratyaksha (perception belonging to mind), svasanvedana pratyaksh (perception related to feeling), and yogī pratyaksha (perception occurred in sage’s mind). The relative proximity of a sense and its object, which is the cause of perception, is of six kinds. Conjunction or intimate union between organ and target arises sensation is called perception. In the perception of fact generally recognizes only colour and shape of object. it’s the basic cognition of target. external perception (bāhira) and sāmānya sannikarsha (normal perception) in Tarka sangraha and indriya, mānasa pratyakshas in Nyaya Bindu, indicate basic knowledge of sensation. Through contact with faculty and object, it arises normal perception and then because of that perception someone is beginning to think about that sense and he creates many thoughts and feelings which is not exist in front of him. as example spoken tree, walking light, flying rock, smiling flower. Always poet sees the world through third eye and he creates many things in imagination world based on general perception. gnāna sannikarasha and svasanvedana pratyaksha (perception occurring in poet’s mind) in both theories of logical interpretation are very similar. The last one, yogī pratyaksha means that getting perceptual experience through contemplation or meditation. based on some object liked suffering, Non- soullessness, transitioness or hardness, heated etc., sage or ascetic thinks deeply and make his mind in one pointedness then he can see or understand characteristic of world and life clearly. At that time, it arises wisdom or knowledge called yogi perception. That perception in both school are similar but the basic concept of perception is difference. it’s meaning that Hinduism explains about perception through ātmavāda or Vedic concept. Buddhism refers about that by anātmavāda or concept of non-soul, soullessness. However, both theories accept

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