Perception in Nyaya Philosophy: An Introduction to Laukika Sannikara
LAUKIKA SANNIKARṢA
According to Nyāya
Introduced by
Dr. Gopal Debnath
Associate Professor
Department of Philosophy
INTRODUCTION
According to Nyāya Philosophy Perception is that
knowledge which is aroused from the contact of a
sense-organ with its object. This contact is known
as Sannikarṣa. This sannikarṣa may be aroused
directly or indirectly.
When
the contact of the
sense-organ with its object is aroused directly is
called laukika sannikarsa. It may be of six kinds-
saṁyoga, saṁyokta-samavāya, saṁyokta
samaveta samavāya, samavāya, samaveta
samavāya and viśeṣana-viśeṣyabhāva sannikarsa.
SAṀYOGA SANNIKARSA
Saṁyoga means the relation between two
substances. When we perceive an object with
our eyes then the sannikarsa is saṁyoga. Since
the relation between two substances is
saṁyoga and eye and its perceived object e.g.
a flower both are substances, so this relation is
called saṁyoga. In short, when any object is
perceived by our eyes, the sannikarsa is
saṁyoga
.
SAṀYOKTA SAMAVĀYA SANNIKARSA
•
Samavāya means an eternal relation between two objects.
These objects may be substance-quality (Dravya–guna),
Substance-action (Dravya-karma), etc.
•
The perception of the quality of an object is aroused
from which contact is called Saṁyokta samavāya.
When we perceive red colour of a rose then the
sannikarsa is Saṁyokta samavāya. Because the
relation between red colour and its object i.e. rose is
samavāya and the relation between the sense organ
i.e. the eyes and the rose is saṁyoga. So, to the
perception of red colour of the rose is saṁyokta
samavāya.
SAṀYOKTA-SAMAVETA-SAMAVĀYA
SANNIKARSA
•
We perceive not merely a quality, but also we
can perceive the universal of that object. For
example- As we perceive a red colour of a rose,
same as we perceive the jati i.e.
redness(universal) of that rose. Here the
sannikarsa is the above. Because the relation
between red and redness and red and rose is
samavāya, again the relation between the eyes and
the rose is saṁyoga. Thus the sannikarsa is
saṁyoga-samavāya-samavāya. Its another name is
the above sannikarsa.
SAMAVĀYA SANNIKARA
•
The perception of sound is aroused from
samavāya sannikarsa. According to Nyāya, our
sense-organ ear nothing but the space or
ākāsa and sound is the quality of the ākāsa.
Since the relation between sound and ‘ākāsa’
is samavāya, and our sense-organ ‘ear’ = ākāsa
, so the relation between sound and ear is
samavāya.
SAMAVETA SAMAVĀYA SANNIKARSA
•
Again, as we perceive the sound of an
object, just like that we can perceive its jati
soundness also. As sound inheres in ākāsa
which is the substance of sound, same as the
soundness inheres in sound. Thus the
sannikarsa is inherence in the inherrent i.e.
samavāya-samavāya. Its another name is
samaveta samavāya.
Visesana-Visesyabhava sannikarsa
•
An absence may sometimes be perceived by a
sense-organ. I am seeing the absence of a book
on the table. This perception surely dependent
on a sannikarsa. What is it?
•
According to Nyaya, this relation is visesana-
visesyabhāva sannikarsa. Its explanation is that
when I perceive the absence of a book on the
table, at that time my eye is connected with the
table, which is visesya. But the knowledge is
being of absence of the book, which is visesana
of that table. So the sannikara is saṁyokta-
visesanata. Its another name is visesana-
visesyabhāva sannikarsa.
IN SHORT
•
SAṀYOGA SANNIKARṢA-
Substance (eye)+ Substance
(rose)
•
SAṀYOKTA SAMAVĀYA SANNIKARṢA
- Eye + quality of
Substance (red of rose)
•
SAṀYOKTA-SAMAVETA-SAMAVĀYA SANNIKARṢA
-
Eye + universal of quality (redness of red)
•
SAMAVĀYA SANNIKARṢA
- Ear + sound
•
SAMAVETA SAMAVĀYA SANNIKARṢA-
Ear + universal
of sound (soundness)
•
Viśeṣaṇa-Viśeṣyabhāva sannikarṣa-
Eye + the absence of
substance
T
H
A
N
K
S
Nyaya philosophy defines perception as knowledge arising from the contact between a sense organ and its object, known as Sannikara. This contact can be direct or indirect, leading to various kinds of Sannikaras such as Sayoga, Sayokta-samavya, Samaveta-samavya, Samavya, and Viśeṣa-viśeṣabhāva. Each type of perception elucidates different relationships between the sense organ, the object, and the quality perceived.
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Presentation Transcript
LAUKIKA SANNIKARA According to Ny ya Introduced by Dr. Gopal Debnath Associate Professor Department of Philosophy
INTRODUCTION According to Ny ya Philosophy Perception is that knowledge which is aroused from the contact of a sense-organ with its object. This contact is known as Sannikar a. This sannikar a may be aroused directly or indirectly. When the contact of the sense-organ with its object is aroused directly is called laukika sannikarsa. It may be of six kinds- sa yoga, sa yokta-samav ya, samaveta samav ya, samav ya and vi e ana-vi e yabh va sannikarsa. sa yokta samaveta samav ya,
SAYOGA SANNIKARSA Sa yoga means the relation between two substances. When we perceive an object with our eyes then the sannikarsa is sa yoga. Since the relation between sa yoga and eye and its perceived object e.g. a flower both are substances, so this relation is called sa yoga. In short, when any object is perceived by our eyes, the sannikarsa is sa yoga. two substances is
SAYOKTA SAMAVYA SANNIKARSA Samav ya means These objects may be substance-quality (Dravya guna), Substance-action (Dravya-karma), etc. The perception of the quality of an object is aroused from which contact is called Sa yokta samav ya. When we perceive red colour of a rose then the sannikarsa is Sa yokta samav ya. Because the relation between red colour and its object i.e. rose is samav ya and the relation between the sense organ i.e. the eyes and the rose is sa yoga. So, to the perception of red colour of the rose is sa yokta samav ya. an eternal relation between two objects.
SAYOKTA-SAMAVETA-SAMAVYA SANNIKARSA We perceive not merely a quality, but also we can perceive the universal of that object. For example- As we perceive a red colour of a rose, same as we perceive redness(universal) of sannikarsa is the above. Because the relation between red and redness and red and rose is samav ya, again the relation between the eyes and the rose is sa yoga. Thus the sannikarsa is sa yoga-samav ya-samav ya. Its another name is the above sannikarsa. the rose. jati Here i.e. the that
SAMAVYA SANNIKARA The perception of sound is aroused from samav ya sannikarsa. According to Ny ya, our sense-organ ear nothing but the space or k sa and sound is the quality of the k sa. Since the relation between sound and k sa is samav ya, and our sense-organ ear = k sa , so the relation between sound and ear is samav ya.
SAMAVETA SAMAVYA SANNIKARSA Again, as we perceive the sound of an object, just like that we can perceive its jati soundness also. As sound inheres in k sa which is the substance of sound, same as the soundness inheres in sannikarsa is inherence in the inherrent i.e. samav ya-samav ya. Its samaveta samav ya. sound. Thus the another name is
Visesana-Visesyabhava sannikarsa An absence may sometimes be perceived by a sense-organ. I am seeing the absence of a book on the table. This perception surely dependent on a sannikarsa. What is it? According to Nyaya, this relation is visesana- visesyabh va sannikarsa. Its explanation is that when I perceive the absence of a book on the table, at that time my eye is connected with the table, which is visesya. But the knowledge is being of absence of the book, which is visesana of that table. So the sannikara is sa yokta- visesanata. Its another visesyabh va sannikarsa. name is visesana-
IN SHORT SA YOGA SANNIKAR A- Substance (eye)+ Substance (rose) SA YOKTA SAMAV YA SANNIKAR A- Eye + quality of Substance (red of rose) SA YOKTA-SAMAVETA-SAMAV YA SANNIKAR A- Eye + universal of quality (redness of red) SAMAV YA SANNIKAR A- Ear + sound SAMAVETA SAMAV YA SANNIKAR A- Ear + universal of sound (soundness) Vi e a a-Vi e yabh va sannikar a- Eye + the absence of substance
