The distinction between purvavat and sesavat is made with reference to which of the following pramanas?
The distinction between purvavat and sesavat is made with reference to which of the following pramanas? Correct Answer Anumana (Inference)
Theory of knowledge in Nyaya philosophy
- Knowledge, according to Nyaya, reveals both the subject and the object which are quite distinct from itself.
- Pramana is a valid means of knowledge. ' Nyaya accepts four valid means of knowledge viz. perception (pratyaksha), inference (anumana), testimony (shabda), and comparison (upmana).
Key Points
Anumāna
- Anumana (inference) is one of the most important contributions of the Nyaya. It can be of two types: inference for oneself, and inference for others.
- Inference can also be classified into 3 types: Purvavat (inferring an unperceived effect from a perceived cause), Sheshavat (inferring an unperceived cause from a perceived effect), and Samanyatodrishta (when inference is not based on causation but on the uniformity of co-existence).
Purvavat and sesavat
- A purvavat inference is that in which we infer the unperceived effect from a perceived cause.
- The inference of future rain from the appearance of dark heavy clouds in the sky is an example of purvavat.
- A sesavat inference is that in which we infer the unperceived cause from a perceived effect.
- The inference of past rain from the swift muddy current of the river is an example of sesavat
Important Points
Pratyakṣa (perception) occupies the foremost position in the Nyaya epistemology. Perception can be of two types, laukika (ordinary) and alaukika (extraordinary).
Upamāna (उपमान) means comparison and analogy
Śabda (शब्द) means relying on word, a testimony of past or present reliable experts.
Conclusion:
Nyaya philosophy represents a unique definition of logic in Indian philosophy. Anumana is a valid source of knowledge. Inference occupies a central place in the Hindu school of logic (Nyaya). It is classified in various ways. One such classification of Anumana is purvavat, sesavat, and Samanyatodrishta. So, from the above discussion, we conclude that option (1) is correct.
