Vyapti
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A Sanskrit expression, in Hindu philosophy refers to the state of pervasion. It is considered as the logical ground of inference which is one of the means to knowledge. No conclusion can be inferred without the knowledge of vyapti. Vyapti guarantees the truth of conclusion. It signifies the relation of invariable concomitance between "hetu" and "sadhya" and is of two kinds. Vyapti between terms of unequal extension is called "asamavyavyapti" or "visamavyapti", and vyapti between equal extensions is called "samavyapti".[1]
Vyapti is a universal statement that expresses the "niyata sahacharya" or relation of constant concomitance between hetu or the middle term and sadhya or the major term and implies the "sahacara" i.e. the knowledge of invariable relation of causality or co-existence between sadhya and hetu in all the three instances of time, which is possible when the "anupadhik sambandha" i.e. relation of unconditionality between the two is known. It is defined as the unconditional and constant concomitant relation between "vyapya", the pervaded, and "vyapaka", the pervader.[2]
The Charvaka school of Indian philosophy while admitting the existence of the world and denying pre-existence rejects inference and testimony; they recognize perception as the only means to knowledge. They hold the view that the universal concomitance of the middle term with the major term can never be known since their agreement in presence and agreement in absence can never be known as also their invariable concomitance because there are no class-characters and universals. Vyapti can never be known because it does not exist. If inductive inference is proved by vyapti then these two cannot be mutually dependent.[1]
The
Jain philosophy recognizes inference ("anumana") as a valid means of knowledge. They consider induction ("tarka") to be the knowledge of the invariable concomitance (vyapti) of the middle term with the major term in the three periods of time, arising from the observation of their co-presence and co-absence, and vyapti to be of two kinds, "anvayavyapti" and "vyatirekavyapti". Wherever there is smoke, there is fire; this is anvayavyapti. Wherever there is no fire, there is no smoke; this is vyatirekavyapti. They hold the view that inference is based on vyapti which is derived from induction. [5][6]
The followers of the
Even though most schools of Indian thought have proposed their own method of ascertaining vyapti, because they base the knowledge of universal propositions on the principle of causality and essential identity in order to know how cause and effect are universally related, the
With regard to the "Ashta Siddhis" that already exist in nature, the followers of
References
- ISBN 9788177552034.
- ^ "Essay:Vyapti is considered as the ground of inferences".
- ^ Jadunath Sinha. Outlines of Indian Philosophy. Pilgrims Book (P) Ltd. p. 64,220.
- ISBN 9788120806184.
- ^ Jadunath Sinha. Outlines of Indian Philosophy. Pilgrims Book (P) Ltd. p. 125.
- ISBN 9788177558876.
- ^ Jadunath Sinha. Outlines of Indian Philosophy. Pilgrims Book (P) Ltd. p. 370.
- ISBN 9788177552034.
- ISBN 9788120806559.