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<p>The paper discusses <italic>anumāna</italic> and its variety in general from the point of view of inferential cognition for the sake of oneself as well as for the sake of others; i.e. <italic>svārthānumāna</italic> and <italic>parārthānumāna</italic> as given in the Buddhist tradition of logic, especially with <italic>parārthānumāna</italic>, its nature and role. The paper argues that the Buddhist intent of division of <italic>anumāna</italic> into <italic>svārthānumāna</italic> and <italic>parārthānumāna</italic> was to bring <italic>Buddha-vacana</italic>s under the category of <italic>parārthānumāna</italic> and to save them from being classified under <italic>śabda pramāṇa</italic>. It contends that such a division was not just an epistemological demand, but had a deeper philosophical significance in the Buddhist conceptual framework. Such a division is, therefore, intended to reject the role of <italic>śabda</italic> as an extra causal means or <italic>pramāṇa</italic>. The paper identifies the logical commitment in Buddhist tradition as <italic>hetu</italic>-centric commitment as it differs from the Nyāya tradition of <italic>vyāpti</italic>-centric one.</p>
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The paper discusses anumāna and its variety in general from the point of view of inferential cognition for the sake of oneself as well as for the sake of others; i.e. svārthānumāna and parārthānumāna as given in the Buddhist tradition of logic, especially with parārthānumāna, its nature and role. The paper argues that the Buddhist intent of division of anumāna into svārthānumāna and parārthānumāna was to bring Buddha-vacanas under the category of parārthānumāna and to save them from being classified under śabda pramāṇa. It contends that such a division was not just an epistemological demand, but had a deeper philosophical significance in the Buddhist conceptual framework. Such a division is, therefore, intended to reject the role of śabda as an extra causal means or pramāṇa. The paper identifies the logical commitment in Buddhist tradition as hetu-centric commitment as it differs from the Nyāya tradition of vyāpti-centric one.

The Buddhist Intent of <italic>Parārthānumāna</italic> and its <italic>Hetu</italic>-Centric Commitment

Dr Hari Singh Gaur Central University Sagar

Studia Humana

This work is licensed under the Creative Commons Attribution 4.0 International License.

The Buddhist Intent of  and its -Centric Commitment

The paper discusses anumāna and its variety in general from the point of view of inferential cognition for the sake of oneself as well as for the sake of...

The Buddhist Intent of Parārthānumāna and its Hetu-Centric Commitment

Publié en ligne: 29 mars 2023

Pages: 53 - 61

DOI: https://doi.org/10.2478/sh-2023-0005

Mots clés

© 2023 Ambika Datta Sharma et al., published by Sciendo

This work is licensed under the Creative Commons Attribution 4.0 International License.