Changes

==== प्रत्यक्षम् ॥ Pratyaksha ====

==== प्रत्यक्षम् ॥ Pratyaksha ====

<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />).  

<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />).  

==== शब्दः ॥ Shabda - Vedas ====

==== शब्दः ॥ Shabda - Vedas ====

=== Shabara Bhasya ===

=== Shabara Bhasya ===

While Pratyaksha, and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Anumana, Upamana and Arthapatti are not expressed in sutras in Mimamsa. The authoritative commentary of Mimamsa Sutras, the Shabara bhyasya, gives the explanations for those not having the sutras.

While Pratyaksha, and Shabda pramanas have been explicitly mentioned in the sutras, Anumana, Shabda, Upamana and Arthapatti are clarified by Shabarasvamin. The authoritative commentary of Mimamsa Sutras, the Shabara bhyasya, gives the explanations for those not having the sutras.

==== अनुमानम् ॥ Anumana ====

==== अनुमानम् ॥ Anumana ====

<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्। <ref name=":11" /></blockquote>When the perception of one factor of a well-recognized relationship leads to the cognition of the other factor of that relationship - which latter is not in contact with the person's sense-organs- this second cognition is what is called as Anumana or Inference (inferential Cognition). The term Jnatasambandha here is used in the sense of "well-congnized relationship". Anumana is of two kinds, that based upon

<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्। <ref name=":11" /></blockquote>When the perception of one factor of a well-recognized relationship leads to the cognition of the other factor of that relationship - which latter is not in contact with the person's sense-organs- this second cognition is what is called as Anumana or Inference (inferential Cognition). The term Jnatasambandha here is used in the sense of "well-cognized relationship". Anumana is of two kinds, that based upon

# A directly perceived relationship. Example, Anumana of Fire following the cognition of Smoke (invariable concomitance of Smoke and Fire which has been directly perceived in the kitchen).

# A directly perceived relationship. Example, Anumana of Fire following the cognition of Smoke (invariable concomitance of Smoke and Fire which has been directly perceived in the kitchen).

# A generalized relationship. Example, Inference of movement of the Sun on the finding that only after he moves he changes his position - this is realized on the experience that in the case of the person Devadatta we have found that it led us to the generalized premise that "whenever an object changes position it moves".<ref name=":12">Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Pages 15 and 16])</ref>

# A generalized relationship. Example, Inference of movement of the Sun on the finding that only after he moves he changes his position - this is realized on the experience that in the case of the person Devadatta we have found that it led us to the generalized premise that "whenever an object changes position it moves".<ref name=":12">Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Pages 15 and 16])</ref>

==== उपमानम् ॥ Upamana ====

==== उपमानम् ॥ Upamana ====