From Indian Perspective -

'aman:
alidation of Knowledge

Pratyaksha Pramana (Perception): Pratyaksha means

Chapter 5 1.
knowledge gained through perception. Perception
takes place with the help of sensory organs. It can be
Validation of Knowledge From direct as well as
indirect.

Direct Perception: It is the cognition of the sense

Indian Perspective- Praman: objects by our sense organs alone smell (nose),
touch (skin), form (eye), sound (ears), and taste
Pratyaksha, Anuman, Upman & (tongue). Knowledge takes place when the object
Shabad of knowledge comes in direct contact with object
of sense. Direct sensory perception is also referred
to as anubhava (meaning experience).
Introduction knowledge based
b. perception: It creates
Indirect
Knowledge can be valid or invalid. Valid knowledge is on memory (Smiriti). Once we have known
called Prama and non-valid knowledge is known as aprama. what an apple looks like, this gets feed into our
Pramana is valid means of knowledge and its important four memory or stock
of knowledge. In later instances,
means include perception (pratyaksa), inference
(anuman) whenever we see any red-coloured and round
verbal testimony (sabda) and comparison (upman).
Different shaped fruit, previous memory directs us to
our

schools of Indian though accept or reject different categorise them apples.as

ones of
these methods. All methods are accepted
by Mimansa; only Anuman Pramana (Inference): Knowledge that cannot
perception. inference and testimony by Yoga; only 2 s e n s e organs becomes the object of
and inference by Buddhism and Vaisesika
and only
perception be gained through
of what we don't see
by Carvaka. perception inference. We infer knowledge
we can see. This is also considered te be
from what
Pramana the source of valid mediated knowledge. For example,
infer fire from the smell of smoke; or
we can
Pramana is a Sanskrit
word which means we can
when w e the other
concept of pramanas is very critical for 'measure'. The infer physical or emotional pain
see

of Indian
Logic and the philosophy of understanding the laws person crying, etc.
In Indian knowledge. According to Nyaya philosophy, the term anumana

through whichphilosophy,
the word
true and accurate represents.all the means literally means after knowledge, i.e., knowledge
that
càn be knowledge
obtained. Different school of about the world follows other knowledge.It is mediate and indirect
have varied
a
number of means thoughts and
philosophies and are arranged throughthe medium of some mark
the sense of the
world. As per the through which one can make which is called 'hetu' and bears the relation of invariable
Vedas
are six in
number.
Therefore, philosophy,
there is the valid Pramanas concomitance with the observed feature.
The basis of
knowledge
use
available to us and
we should be
means of the inference is invariably concomitance.
The invariable
various faculties of careful enough to is called Vyapti.
mind to arrive between the hetu and the sadya
at the true relation
knowledge. The knowledge of the qualities of the'paksa through the
is
or anumana
hetu' is called pramasra. Hence inference
 of Knowled
From Indian Perspective Pramo 85
Validation

said to be knowledge
gained through paramasr
sra, or in moment, we can conclude that there is no student in

other words,
the knowledge ot the presence of. the class.

through
paksa
the linga, which is the sadhya
qualit of Shabda Pramana (Word or Verbal Testimony): This is
in the
relatedby Vyapti. 6. verbal testimony. A lot of knowledge
paksa and is invariably gained through
world is through verbal
pamana Pramana (Comparisor or Analogy): Th
Upar
that we gain about the
3. or words. It is either utered or
is acquired by the percent. testimony, texts, symbol
kind of knowledge of verbal testimony must have a valid source
similarity between two ditterent objects of knowledo. written. A
of knowledge to be true. In ancient times,
tis different from mere perceptionand inference andis for its object
considered to be the most authentic source
based on a comparison.
For example, person wha has
a Vedas were
the Indian philosophers. Some
of
of knowledge by
most
known that a four-legged animal that barks is called a
philosophers totally rejected this idea and
dog in his village. When this person goes to the junele western
context-based knowledge. This also opened
and sees a similar looking animal which barks, he can called for
there can be various sources of knowing
say that "this wild dog is like the dog in my village" the debate that on the
or "the dog in my village is like this wild dog," Such objects and its validity and reliability depends
well as the context. In modern days, we rely
knowledge is possible when there is a prior familiarity source as
books, journals, TV news, etc. to form
with a particular thing which lets the person compare onnewspapers,
or opinion.
both the things based on the known familiarity. our object of knowledge
discussed above, it must
to all the pramanas
4 Arthapatti Pramana (Assumption or Implication): With regard s o m e field can impart
valid
an expert in
Knowledge gained through seeing the relation between be noted that only
about that subject.
cause and effect are Arthapatti knowledge
pramana. It includes
postulation, supposition, and resumption. This form of Educational Implications of
Pramans
knowledge is either gained from what we have seen and analytical approach
a logical
or are
assuming rightly. For example, a healthy person The Nyaya, being mainly aim at sensory and
education should
says that he doesn't sleep at night. From this holds that
proposition to the world school also aims at
Besides this, the
ve can
postulate that this person sleeps during the day. intellectual training. as well
Without this a balanced
life. Both cognitive
assumption, it is not
possible to a good and
why this person is healthy and alive without explain developing
faculties are needed to be developed
according to
as conative
Assumption and implication are very useful sleeping. Nyaya's concept
of education.
to make
logical arguments about the world. concepts of perception is a
fundamental

5. 1. Since Nyaya's analysis on

Anupalabdhi Pramana
(Apprehension and Non concept in the
entire Indian system, the emphasis
to aesthetic
Apprehension): This is based on the the refinement of perception also
leads
of a
non-existent thing based on apprehension values. The development
of aesthetic values depends
means that
perception, as well as non-perception. This
of arts which objectifies
our emotions.
be the source
is no student
of valid non-perception,
knowledge. For example, there
can on all aspects

concern
their
for meaning through
in the The Nyaya's
Because we cannot class, there is no water in the class. 22. doctrine proves that they
loved
epistemological
perceive student in the class at the
 From Indian Perspective Praman:
Validation of Knowledge
-

symmetry proportion, balance and harmony and

to aesthetic values on which depends this
traitcan lead Conclusion
growth and development of a great edifice of cultsthe
The sources of knowledge according to the Vedic schools and
and civilization of humans. heterodox schools have certain relevance and implications for
3 In subjects like Mathematics, analysis and syntheie education. The orthodox schools differ in their interpretation
are used which are the dimensions of
inference. about knowledge and their
sources. The orthodox schools of

4 Problem-centred method can be used in thought accept the authority of the Vedas while viewing the
teaching, nature of knowledge but the Heterodox Schools of thought
5. Analogy (upamana) is usedin all
knowledge.
comparative do not recognize
knowledge
of the Vedas. The sources of
the authority
according to Indian philosophy are perception,
0. Verbal testimony (Sabda) can include senminar, inference, verbal testimony, analogy, presumption and non-
discussion and lecture method. group
existence.

7. On the whole, deductive-inductive method, project

method, symposium, dialogue and
be used as effective methods of
argumentation can
teaching.
8. Scientific attitudes can be developed with the
education proper
embodying all knowledge with reference to
the physical laws especially.
9. Each field of knowledge concerned with
the
of hidden laws of nature and
man should
discovery
the curriculum. constitute
10. Different skills need to be
the proper evolution of developed
which are based
on
sense and the organs
of actions. organs
11. Curriculum should be concerned with
the
of
surrounding elements with which theknowledgeis body
sustained.
12 Since the student in his
initial
meaning of taste, smell, touch, stage must learn the
topics pertaining to soil, water, sound, form etc. the
included in the light, air, etc. must be
school curriculum.
13. A child who is an
prakriti has also integrated
to
whole of purusa and
evolve
emotionally, intellectually and physically, mentally
spiritually.