Volume II,Issue IV, March 2026
Volume-II, Issue-IV, March, 2026 |
Received: 19.03.2026 | Accepted: 26.03.2026 | ||
Published Online: 31.03.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.issue.04W. | |||
ন্যায়
দর্শনে অনুমিতি জ্ঞানের করণ: ব্যাপ্তিজ্ঞান না পরামর্শ— একটি সমীক্ষা
সৌরভ
মণ্ডল,
স্বাধীন গবেষক, মুর্শিদাবাদ, পশ্চিমবঙ্গ,
ভারত |
Sourav Mondal, Independent Research Scholar, Murshidabad, West Bengal, India | ||
ABSTRACT | ||
Nyāya philosophy, the system of logic and
reasoning, gives great importance to inference (anumāna) as a source of
knowledge. Inference is knowledge that comes from a sign (liṅga) based on prior
experience. In this context, an important question arises about the karaṇa
(instrument) of inferential knowledge (anumiti). The main issue is whether
vyāpti-jñāna or parāmarśa should be
accepted as the true karaṇa.
Nyāya philosophy clearly distinguishes between
kāraṇa (cause) and karaṇa (instrument). Some philosophers accept parāmarśa as
the karaṇa, while Navya-Nyāya thinkers like Gaṅgeśa and Viśvanātha consider
vyāpti-jñāna as the real karaṇa and parāmarśa as a process.
From this discussion, it can be said that both
are important, but vyāpti-jñāna is more acceptable as the true karaṇa of
inference. | ||
Keyword:
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