1. THM 101
HOME ASSIGNMENT
1st SEM:2012-13
KNOWLEDGE AND ITS MEANS
The Indian theories of knowledge and the analysis of the means of knowledge are intimately
related to religious experience. The Darshanas, that is, the Indian schools of philosophy
developed their own Psychologies and logic and are related to the Summum Bonum of life
as enunciated by them. All sentient activity (Kriti) is motivated by a desire (Iccha) arising
out of our knowledge of our external world (Jnana). Jnana-Iccha-Kriti governs our worldly
activity or Pravritti. All knowledge, i.e. Jnana has three components Jnata, Jneya and
Jnana, i.e. the knower, the known and knowledge. Jnana may be direct experience
(Anubhava) or memory (Smriti) or recognition (Pratyabhijna). The Anubhava Jnana is
known through different means Pramanas. Thus we have four categories - Prama,
Pramata, Prameya and Pramana. The Atman on account of past Karmas gets a desire. The
seer, the Atman, comes into contact with the mind. It prompts the mind and this, with the
help of Indriyas or senses of knowledge, e.g. sight, and comes into contact with the object.
In image formation, the last message is transferred from mind to Atman. Unless the seer
has a desire to see, his mind does not focus attention current on the sense of sight
prompting it to come into contact with the object. The attention current is of the nature of a
fluid, or Taijasa.
The Analogy of a Reservoir
The concept of attention current may be explained by drawing an analogy with water in an
irrigation reservoir. When desired, the water comes out of the reservoir outlet and traverses
through the channel moving towards the irregularly shaped fields. Once it reaches the
irregular fields, it assumes the shape of the field.
In a similar manner, when a desire arises, the Atman or consciousness which is in the form
of a reservoir, flows out through the mind (channel) in the form of attention current (water
in channel) which is then concentrated and projected on an object (field) and takes up the
shape of the object and acquires knowledge about it. Knowledge of the object provokes and
gets the Atman transformed into the object, thus fulfilling the desire. The Atman or
consciousness enters the mind, moves outward and is covered by sheaths. However, it is the
Atman which activates everything.
The above is a subjective process and the knowledge of seeing belongs to the soul which is
the seer. Similar is the case with all perceptions and with all cognitions. The involved
factors, therefore, are the Atman (Soul), the inner and outer senses; i.e. the mind and the
knowledge senses and the objects known. The entire process is an activity of the conscious
being, the knower, with the help of currents of conscious energy of the subject, the soul, the
Atman.
While retrieving memories, the mind focuses the attention current inwards. Our inner
senses, which are gateways to higher worlds, can be activated by practicing Yoga which is a
regimen of spiritual disciplining.
Sense perceptions are limited. However, they should be devoid of Indriya Dosha. This
defect is not present in Antar Indriya Jnana.

2. Types of Knowledge
Pratyaksha is sense perception i.e. the knowledge of external objects when they come into
contact with the respective sense organs i.e. eye, ear, skin etc. These are called Laukika
Pratyaksha i.e. normal sense perceptions. A variety called Yogaja Pratyaksha is also
accepted which is knowledge attained by intuitions of yogis and saints. It is also called
Aparokshajnana.
Inferential knowledge is knowledge produced by our knowing the concomitance (Vyapti) of
an object. When we see smoke in the distant hill we infer that there is fire therefore we know
that there cannot be smoke without fire. This includes induction as well as deduction.
Upamiti or Upamana is the knowledge produced from knowledge of resemblance or
similarity. A man who does not know Gavaya, an animal that is like the cow comes to know
it when he sees its similarity with the cow.
Agama is verbal knowledge known through the statements of those who are authentic and
well wishers. The scriptures come under this category. Most of the thinkers accept this as a
separate means of knowledge while others bring it under inference. The Vedantin holds that
Sabda too can produce Aparokshajnana as in the case of you are the tenth person. This
principle is applied to self realization that comes about through the knowledge of meaning
of Mahavakyas like “Tat TvamAsi” (Thou Art You)Arthapatti is presumption. When it is
stated that Devadutta is fat but does not eat during day time, it is presumed that he eats in
the night. Anupalabdhi or Abhavajnana is the knowledge of the absence of a particular
object when it is not known. Sambhava is possibility or inclusion.
When a man says he has a hundred rupees, it goes without saying that he has fifty rupees.
This is considered a separate Pramana by Pauranikas. Lastly we have Aitihya or heresy
where the source of the knowledge is not known, but it goes on spreading e.g. somebody
says that there are five Yakshas on this Banyan tree. No one knows who originated this and
it is not verifiable. Some include it under verbal testimony.
The number of means of valid knowledge varies with the schools of epistemologists. They
may be summed up as follows.
The Carvakas the Indian materialists believe in Pratyaksha (Sense) perception only.The
Buddhist in perception and inference, Anumana. The Jain has two categories of Pratyaksha
and Paroksha. The Sankhya and Yoga systems, like Manu have three including verbal
testimony (Agama). The Nyaya philosophy accepts four Pramanas including Analogy
(Upamana).Prabhakara Mimamsakas have five along with Arthapatti. Bhattas,
Vedantinshave six adding Anupalabdhi. The Pauranikas believe in eight extending to
possibility (Sambhava) and heresy (Aitihya).
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