Abstract
It is a well established fact that India has been the center of famous thinkers and philosophers right from the ancient time as a result of its various philosophical traditions. These branches of thought are deeply embedded in the Indian culture and are commonly categorized as the six orthodox and the three heterodox systems of Indian philosophy. The concept of epistemology has been the topic of heavy discussion as scholars in the past have agreed or strongly disagreed on their formulations of the different schemes of metaphysics. For Indian philosophers knowledge is a means to reach at ultimate truth through speculation and experience. In this paper I am going to present the Jayanta’s refuration to Buddhist concept of pramāṇa .
Highlights
In the passage of time, Indian philosophy took in the various shapes of thought
Due to the commonality in thoughts and doctrines, these orthodox traditions have been recognized as three pairs of allied systems even though each of these systems has their own independent, distinctive ideas or views regarding the issue of metaphysics, epistemology, logic etc
All these orthodox systems are originally intended to reveal the correct understanding and interpretation of the Vedas which is why they are known as orthodox systems in contrast to heterodox systems like the Cārvāka, Buddhism and Jainism which do not believe in the authority of the Vedas
Summary
In the passage of time, Indian philosophy took in the various shapes of thought. Primarily, there are six Orthodox and three heterodox systems of thought. Due to the commonality in thoughts and doctrines, these orthodox traditions have been recognized as three pairs of allied systems even though each of these systems has their own independent, distinctive ideas or views regarding the issue of metaphysics, epistemology, logic etc. All these orthodox systems are originally intended to reveal the correct understanding and interpretation of the Vedas which is why they are known as orthodox systems in contrast to heterodox systems like the Cārvāka, Buddhism and Jainism which do not believe in the authority of the Vedas. This paper will examine Jayānta’s refutation of Buddhist valid cognition
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