Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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On this point, not only do the orthodox schools differ from the non-orthodox schools of philosophy but there are differences of opinions among the orthodox systems themselves. Each philosophy has its own group of Pramanas and vehemently protests against the assumption by any other philosophy of more or less sources of Knowledge.
We may begin with the iconoclastic system of the Charvakas. Ridiculous as the position may appear, these sophists are bold in their affirmation that the Pratyaksha or the sensuous knowledge is the only valid knowledge that we can have. All forms of indirect knowledge including the Anumana or inference are uncertain and unreliable, if not entirely invalid. Opposed to this notorious view of the Charvakas, was the position of some of the Indian thinkers who admitted no less than 8 or 9 kinds of the Pramana. These are,
(1) 'Pratyaksha' or Sensuous Perception. (2) 'Anumana' or Inference. We infer the existence of Fire in the Hill from the existence of Smoke there. (3) 'Sabda or Verbal Knowledge. A fact, for example is admissible because it is so written in the Scriptures. (4) Upamana' or Analogy. We guess about 'Gabaya' (a quadruped similar to a Cow in appearance) by observing in it some characteristics,
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