Changes

<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.

<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.

While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. However Arthapatti has been explained in the authoritative commentary of Mimamsa, the Shabara bhyasya as follows<blockquote>उपदेशानर्थक्यं मा भूद् इत्य् अर्थापत्तिर् भविष्यतीति. उच्यते, नोपदेशानर्थक्यस्यैतत् सामर्थ्यम्, यद् अन्तरेण फलवचनम्, यागस्य प्रीतिः फलम् अवगम्येत. कामम् अस्यानर्थक्यं भवतु{*५/१७०*}<ref>Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D_%E0%A5%AC-%E0%A5%AD_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%83 Adhyayas 6 and 7])</ref></blockquote>Two more instances of Arthapatti found in same page as above.

While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. However Arthapatti has been explained in the authoritative commentary of Mimamsa, the Shabara bhyasya for Upamana and Arthapatti, Abhava is as follows

 

उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।

 

अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। तस्मात् प्रसिद्धत्वान्न परीक्षितव्यं निमित्तम्।।<ref>Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref>

 

Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref>

=== Prabhakara Mimamsa (5 Pramanas) ===

=== Prabhakara Mimamsa (5 Pramanas) ===