Logic to solve problems

• logic is tarka , tarka with nirdosha yukti is good anumaana
• leading to pramanaa
• RAGHVEDRA swamis PARIMALA even elaborates what NYAYA has been used to clear a particular concept .. here NYAYA is collection of those tenets which amply justifies a situation
• aah i will ahve to write a long post for it .. it is a interesting question
• anumana is of two types 1> dooshaNanumaana 2> sadhakanumaana ...
• when one shows dosha in a prativadi argumnet and then giving an alternate scenario justifies that it is dooshananumana ... when no fire there cannot be smoke ! this is form of logic /// what is seen as smoke cannot be dismissed .. this is logical extension ... so where there is smoke there has to be fire " this is logical conclusion ..... the last one is sadhan anumaana ..
• what TARKA does ?
• it tries to remove the doshas of atamshrya anyonyasharya chakrakapatti , anavastha , kalpana gaurav shrutahaani drushTahaani etc and when it suceeds it becomes dooshananumaana
• so when a anumaan , inference is presented .. tarka helps in seeeing /removing doshas from it and when there exists no dosha such anumaan is pramaana ///
• why PRAMANAA is required ?
• yukti is a tenet ..
• MOKSHA comes BY APAROKSHA , AParoksha by DHYANA .. If one has to do DHYAANA one must ahve NISHCHIT JNANA ... SUCH NISHCHIT JNANA is KNOWN by PRAMANAS only .. hence PRAMANAAS are required .. anumaana is anupramanaa and TARKA is bhedha of anumaana only .. ie a type of anumaana
• that is colloquial use of word yukti ... usually good tenets leads to right knwoledge and right knwoledge gives RIGHT result ..and hence some scholars USE YUKTI as synonym to SUCCESS which makes ita strategy
• any dosha which does not hamper the POINT to be proven are considerate .. but classification are many fold based on above ..all the classification is to bring about right upapatti .. ie its jurisdiction
• aviveshata , anuroopta these are all tenets ... and what is intended by them is prameya ie poorvapaksha states , after death bhuta do not go withjeeva .. [ aivishesha poorvapaksha ] .... RAYARu says its anurupaa because BHUTANYAIVa bhutaia saha gachchati " nothing leaves jeeva .. [ kanuthya shruti ] and gives anuroopta siddhanta yukti
• second example.... poorvapaksha gives sahabhaav YUKTI .. it says while returning from swarga same path is used so maarga sanskaar is thereandhence there isnoklesh and no vairagya in swarga sadhan karma .. RAYARU says ... YOGYATA is yukti in sidhhanta against poorvapaksha .. dharmaadbhram " is the shruti and there is change in path while coming backfrom SWARGA ...
• so NYAYA shastrais full of tenets , its application in context becomes prameya
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