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SANNIKARSAVICARA- ACCORDING TO NYAYA PHILOSOPHY (siNnk;Rivcar> - NyaymtanusarI)

Centuries of thought and study have been put into trying to discover and attain true knowledge of the highest order, which directly leads the seeker to self-realisation. It has hence been concluded that there are only limited sources of valid knowledge; whether we speak of empirical or spiritual knowledge. This source of valid knowledge is called Pramana. Pramana itself is defined as: Pramakaranam Pramanam. That which is the main cause of knowledge is Pramanam. The meaning of Pramana being knowledge, Pramana directly means Source of valid knowledge. The Nyaya system accepts four Pramanas, Such as : Pratyaksa(perception), Anumana(inference), Upamana(comparison), and Sabda(verbal testimony). However, a maximum of six Pramanas are accepted by the Advaitin, who includes Arthapatti (postulation) and Anupalabdhi(non-cognition) excluded by the Naiyayikas, who did not accept them as separate Pramanas but include Anupalabdhi under Pratyaksa and Arthapatti under Anumana. Whatever the number of Pramanas accepted by any school of thought, most schools unanimously agree that Sabda alone has Paramarthika Pramanya or transcendental validity and can be the means for generating knowledge leading to spiritual liberation the knowledge that transcends the material world. On the other hand, all other Pramanas have only empirical validity and can generate knowledge limited to the world. In order to give the reader an idea of what Sannikarsa is, let us introduce it by first fixing an appropriate context to facilitate understanding. Among all the six Pramanas, Pratyaksa is the only independent Pramana and requires no prior knowledge. It is most commonly defined as Indriyarthasannikarsajanyajnanam pratyaksam- Pratyaksa is the knowledge born of the contact between sense-organ and the object. This defination has been provided by Annambhatta of the Nyaya stream in his Tarkasamgraha. For our purpose, we have here utilized contact for Sannikarsa. It is a term that deserves deep attention.

Sannikarsa
The term Sannikarsa itself has not been directly defined; therefore it is in our own words. Through the definition of Pratyaksa: Indriyartha- sannikarsaianyam jnanam Pratyaksam, we understand that Pratyaksa is the knowledge born of the contact of sense organ and object. This Sannikarasa could be translated as contact or relation both meaning coming together. For our purpose, we will stick to the usage of the word contact. As stated in the previous chapter, it is ture that the sense organs are the cause of perception ,but the contact of the organ with the object is equally responsible for the possibility of any kind of perception. Since there are six sense organs and an infinite number of objects; the number of Sannikarsa too is more than one and follows certain rules according to the categories of objects. Names of Sannikarsa

2 There are six types of Sannikarsa; but this number has nothing ti do with the sense organs and the tallying of the numbers is purely co-incidental. The six Sannikarsas are: 1. Samyoga s<yaeg>, 2. Samyukta- samavaya-s<yusmvay>, 3. Samyukta-samaveta-samavaya-s<yusmvetsmvay>, 4. Samavaya-smvay>, 5. Samaveta-samavaya-smvetsmvay>, 6. Visesana visesyabhava-ivze;[ivze:y-av>, since all our explanation are according to the Nyaya system,[ unless otherwise mentioned], we will quote extensively from Tarka-samgraha by Annambhatta which is the only work of its kind to throw great light on this subjects. 1).Samyoga- conjunction. Tarka samgraha says: Caksusha ghata- pratyaksa-janane samyoga sannikarsa. c]u;a "qTy]jnne s<yaegsiNnk;R>, -when perception takes place having for cause the contact of two substances, the eye with the pot, the contact is Samyoga. Our ancient texts tell us: Dravyayoreva samyoga meaning that the relation between two substances is called Samyoga. The Nyaya system believes in seven Padarthas(categories) 1.Dravya(substance) 2.Guna(quality) 3.Karma(action) 4.Samanya(generality) 5.Visesa(particularity) 6.Samavaya(intimate relation) and 7.Abhava(negation) There are nine substances and all the sense organs(Indriyas) come under one of these substances. A substance(Dravya) is defined as: Gunasrayatvam athava kriyasrayatvam dravyasya laksanam gu[ayTvm! Awva iyayTv< VySy l][m!, Dravya is that which is the substratum of a quality or an action. The substances are as follows: Prithivi(earth), Apa(water), Tejas(fire), Vayu(air), Akasa(ether), kala(time), dik(space), Atman(soul) and Manas(mind). When there is a contact between any of these substances, the contact is called Samyoga. Let us view through examples: e.g.1-Rama is looking at a pot. The eyes of Rama are in contact with the jar. The eyes are sense organs and the pot is an object. Both of them being Dravya(substances), their contact is called Samyoga sannikarsa.

3 e.g.2- Rama is touching a rock, he can feel its hardness and when he touches cotton, he feels its softness. Here, his sense of touch and the rock or cotton is in contact. Both of them being Dravya(substances), their contact is called Samyoga Sannikarsa. e.g.3- It has been mentioned that the Nyaya system includes mind in Indriyas. When Rama experiences happiness or sorrow, this perception has for cause the contact of the mind with Atma(soul). Mind being a Dravya(substance), their contact is called Samyoga sannikarsa. However, it can easily be noticed that the other three sense organs, namely, smell, taste, hearing have not been included under the above examples. The reason for this is that there are only three sense organs, which can be a cause for Samyoga, for only three can acknowledge a Dravya. The other three sense organs have another function. Samyoga is a common phenomenon and takes place around us constantly, and is a part of most of our perceptions but we are quite unaware of it. We could draw it as: Eye--------Samyoga--------Pot. 2) Samyukta-samavaya- Intimate union with the conjoint. The Tarka Samgraha says: Ghat- rupa-pratyaksa-janane samyukta-samavaya sannikarsa, caksu- samyukte rupasya samavayat. "qrUpTy]jnne s<yusmvay sink;R>, c]us<yue"qe rUpSy smvayat!, In the perception of the colour of the pot, the contact is the intimate union with that which is in conjunction, for the colour is intimately united with the pot which is in conjunction with the organ of sight. In this Sannikarsa , two terms will have to be separately understood. One being Samyukta- derived from Samyoga. The other being Samavaya and it also occurs later as the fourth independent Sannikarsa. It will be necessary to understand it clearly now itself. The texts define Samavaya as; Dravya- gunayoh samavaya Vygu[yae> smvay>, the contact between a Dravya [substance and a Gune [quality] is called Samavaya. The pot, is presently the object of our perception, has a certain colour [Rupa].The pot is a Dravya, and its Rupa being its quality, the Rupa of the pot dwells in the pot by a Samavaya relation. But the second Sannikarsa being not just Samavaya but SamyuktaSamavaya, Wemust account for Samyukta too. We have seen that the rupa of the pot dwells in it by Samavaya relation. The eye, which is a Dravya, comes into contact with this for of the pot already existent by Samavaya Sambandha in the pot. Therefore , the contact of the eye with form be called SamyuktaSamavaya.

This Sannikarsa too is supported by only three sense organs; for only these same three can potentially have a Samyoga which is a pre- requisite for Samyukta- Samavaya. We can proceed to understand with similar examples from Sannikarsa.

E-g.1- Rama sees a table. The contact of the two Dravyas, i.e. eye and the table, is Samyoga as stated earlier. But when the eye contacts the colour of the table; the contact becomes Samyukta- Samavaya. E,g.2- Rama touches a rock. The contact of the two Dravyas, i.e. sense of touch and the rock, is Samyoga. But when the sense of touch comes in contact with the hardness of the rock, which being its quality is in Samavaya relation with the rock; the contact becomes Samyukta-Samavaya. E.g3-When Rama experiences an emotion; it has for cause the contact of two Dravyas, i.e. mind and self. But when the mind comes in contact with happiness or sorrow, which are in Samavaya relation with the self ; the contact becomes Samyukta- Samavaya. We now take help of a diagram to have a clearer view. This will be helpful in distinguishing one Sannikarsa from another. Ghata----------Samyoga----------Caksu Ghata---------Samavaya---------Ghatarupa Caksu--------Samyuktasamavaya-----Ghatarupa Whereas, in the case of ordinary Samyoga Sannikarsa, we could draw it as: Eye-----------Samyoga-----Pot 3) Samyukta-samaveta-samavaya Intimate union with what is intimately united with the conjoint.The third Sannikarsa, although seemingly complicated, contains logical fluency.The Tarka Samgraha says: Rupatva-samanya-pratyakse samyukta-samavetasamavaya sannikarsa, caksusamyukte ghate rupasya samavayat rUpTvsamaNyTy]e s<yusmvetsmvay sink;R>,c]us<yue"qe rUpSy smvayt!, In the perception of the presence of the generally of colour, there the contact is the intimate union with what is in conjuction, for in the colour that is intimately united with the pot which is in cojuction with the organ of sight, is inherent in the generic property of being coloured. It must be understood that every object or Guna has its genus or inherent Dharma necessarily present within it. Thus, the Rupa of the pot too has this inherent Dharma which is Rupatva(colour-ness). This Rupatva dwells in Rupa by intimate union or Samavaya relation. This pot is a Dravya, and is perceived by the eye, which is also a Dravya, therefore giving rise to Samyoga. Thus, when the eye

5 comes in contact with the genus of an object, the Sannikarsa will be SamyuktaSamaveta-Samavaya. Here again, we see the examples before seeing the corresponding diagram. E.g.1- when Rama sees the table, the contact is called Samyoga. When Rama sees the colour of the table, which is its quality; the contact is called Samyukta Samavaya. Since the inseparable genus (Dharma) of Rupa is Rupatva(colourness) ; the contact of the eye with the genus of the Guna is called Samyukta Samaveta Samavaya. E.g.2- when Rama touches a rock, the contact is called Samyoga. When Rama feels the hardness of the rock, which is its quality; the contact is called Samyukta-Samavaya. Since the inseparable genus(Dharma) of a hard object is its hardness; the contact of the eye with the genus of the Guna is called SamyuktaSamaveta-Samavaya. E.g.3- when Rama experiences a feeling, the contact of mind and self is Samyoga. When Rama experiences a feeling like sorrow, which resides in self; the contact is called Samyukta-Samavaya. Since the inseparable genus(Dharma) of sorrow is sadness; the contact of the mind with the genus of sorrow is called Samyukta Samaveta-Samavaya. Let us further clarify with the diagramGhata----------------Samyoga----------Caksu. Ghata--------------Samavaya---------Ghatarupa. Caksu-------------Samyuktasamavaya-----Ghatarupa; because Ghatarupa------------Samavaya------Ghatarupatva. 4) Samavaya- intimate union The Tarka Samgraha says: Srotrena Sabda-saksatkare Samavaya Sannikarsa Karna-vivaravartyakasasya Srotratvat-sabdasya-akasa-gunavat gunaguninosca samavayate[ zBdsa]aTkare smvay sink;R> k[RivvrvTyaRkazSyakazgu[Tvad! gu[gui[nae smvayat! . In the perception of sound by the organ of hearing, the contact is called Samavaya, for the ether pervading the cavity of the ear, is the organ of hearing and sound being the specific quality of ether, and there being an intimate relation an between a quality and a thing possessing that quality. A quality and a thing possessing that quality are in intimate union as stated by the maxim: Guna-Gunino Samavaya gu[gui[nae> smvay> , Guna means quality, and Guni means the possessor of the quality. For example, fragrance is the quality(Guna) of the flower; therefore it is in intimate union with the flower, which is the substratum of the Guna. The ether in the cavity of thr ear is itself the cause of perception of sound; sound being the quality of ether, the organ of hearing and sound are in intimate union. Their contact is Samavaya Sannikarsa. Let us take a few different examples: E.g.1- The eye perceives a flower . the colour of the flower being the quality of a flower dwells in it by Savaya Sambandha.

E.g.2- The hand touches fire. The heat of the fire being the quality of fire dwells in it by Samavaya Sambandha. E.g.3- The mind experiences a feeling. Emotions being the quality of self, dwell init by Samavaya Sambandha. This being a simple and uncomplicated Sannikarsa, its diagram too is very simple: Srotra-----------Samavaya----------Sabda 5) Samaveta samavaya- intimate union with the intimately united. The Tarka samgraha says Sabdatva-Saksatkare Samavetasamavaya Sannikarsa Srotrasamavete Sabde Sabdatvasya Samavayat zBdTvsa]aTkare smvetsmvay> sink;R> aesmvete zBde zBdTvSy smvayat!. In the perception of the generic property of sound, the contact is the intimate union with that which is intimately united, for the generic property of sound is intimately united with sound, which in turn is intimately united with the sense of hearing. Study the following diagram for a better idea: Sabda------------Samavaya----------Sabdatva Sabda---------- Samavaya---------Srotra 6) Visesana visesya bhava- contact of the attribute with the object. A-avTy]e ivze;[ivze:y-av> sink;R> "qa-avvt! -Utlm! #Ty c]u> s<yue -Utle "qa-avSy ivze;[Tvat!, In the perception of negation, the contact is the union which arises from the relation between the thing qualified and the thing that qualifies: for, in the perception that this ground is possessed with the negation of the pot,there the ground is in conjuction with the organ of sense is distinguished by the specific quality of the negation of a pot. To begin with, the two important words, which form the name of this Sannikarsa, must be rightly understood. Visesa means adjective and Visesya means the object being qualified. This last Sannikarsa being the contact applied in the negation of an object cannot be explained excluding these terms. Let us consider the common example of a room, which does not contain a pot. It is not possible for the eye, which is a sense organ for seeing,to see the absence of a pot. But, at the same time, it has another method of apprehending the absence of a thing. The eye takes help of the substratum on which the object does not exist. For example, let us elucidate the same instance of a potless room: -Utle "qa-av>-absence of a pot on the floor. In this case, the eye directly sees the floor(-Utlm!), but it does not contain any pot("q). Thus, the absence of the pot("qa-av) is proven. It is the present condition of the floor, which is apprehended directly by the eye as potless.

7 The eye contacts the floor, which has the absence of a pot. Thus, the floor is the Visesya(object) or that which is being qualified; on the other hand, the absence of pot is the vises a (adjective), which is qualifying the floor. We have seen earlier that it is the contact named s<yaeg (conjunction) which takes place between two substances. And we have also seen smvay which is the intimate union between a substance and its quality. Since negation is neither a quality, nor an action, nor a generic property; it cannot be included under or apprehended by Samyoga or Samavaya. There is a special exclusive contact necessary for perceiving it. Abhava has to be conceived as a property(xmR), of its substratum(Aixkr[). In simple terms, it must be conceived as the quality of the thing on which it exists. Thus, in the cognition "qa-avvUtlm! the "qa-av (potlessness) is spoken of as ivze;[ (adjective) of the -Utlm! (floor) which is ivze:y(object). Their relation is expressed by the termination vt!.