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[[File:Karnena Karyanumanam.jpg|thumb|209x209px|Purvavat Anumana:- Infering the effect through the cause.

[[File:Karnena Karyanumanam.jpg|thumb|209x209px|Purvavat Anumana:- Infering the effect through the cause.

Image Courtesy:- Monali V. Chandelkar (Image created using Chatgpt)]]In the Nyaya-Sutra inference is distinguished into three kinds, namely, purvavat, sheshavat and samanyatodrshta. There are different views with regard to the nature of these inferences. According to one view, a purvavat inference is that in which we infer the unperceived effect from a perceived cause. Here the linga or the middle term is related to the sadhya or the major term as its cause and is, therefore, antecedent to it. In this inference we pass from the knowledge of the antecedent cause to that of the consequent effect. This is illustrated when from the presence of dark heavy clouds in the sky we infer that there will be rainfall. A sheshavat inference is that in which we infer the unperceived cause from a perceived effect. Here the middle term is related as an effect to the major term and is, therefore, consequent to it In this inference we pass from the knowledge of the effect-phenomenon to that of the antecedent causal phenomenon. This is illustrated in the inference of previous rain from the rise of the water in the river and its swift muddy current. It will be observed here that in both purvavat and sheshavat inferences the vyapti or the universal relation between the major and middle terms is a uniform relation of causality between them. These in

Image Courtesy:- Monali V. Chandelkar (Image created using Chatgpt)|alt=]]

In the Nyaya-Sutra inference is distinguished into three kinds, namely, purvavat, sheshavat and samanyatodrshta. There are different views with regard to the nature of these inferences. According to one view, a purvavat inference is that in which we infer the unperceived effect from a perceived cause. Here the linga or the middle term is related to the sadhya or the major term as its cause and is, therefore, antecedent to it. In this inference we pass from the knowledge of the antecedent cause to that of the consequent effect. This is illustrated when from the presence of dark heavy clouds in the sky we infer that there will be rainfall. A sheshavat inference is that in which we infer the unperceived cause from a perceived effect. Here the middle term is related as an effect to the major term and is, therefore, consequent to it In this inference we pass from the knowledge of the effect-phenomenon to that of the antecedent causal phenomenon. This is illustrated in the inference of previous rain from the rise of the water in the river and its swift muddy current. It will be observed here that in both purvavat and sheshavat inferences the vyapti or the universal relation between the major and middle terms is a uniform relation of causality between them.  

 

===Kevalanvayi, Kevala-vyatireki and Anvaya-vyatireki (केवलान्वयी, केवलव्यतिरेकी, अन्वयव्यतिरेकी)===

===Kevalanvayi, Kevala-vyatireki and Anvaya-vyatireki (केवलान्वयी, केवलव्यतिरेकी, अन्वयव्यतिरेकी)===

Inferences have been categorized into three types based on the procedures used to establish vyapti or a universal relation between the hetu (middle term) and sadhya (major term): Kevalanvayi, Kevala-vyatireki, and Anvaya-vyatireki.  An inference is called kevalanvayi when vyapti between hetu and sadhya is established through only anvaya (presence) and there is no possible instance of Vyatireka (negative). For example,

To understand this inference one has to have knowledge about Vyapti. This inference have been categorized into three types based on the procedures used to establish vyapti or a universal relation between the hetu (middle term) and sadhya (major term): Kevalanvayi, Kevala-vyatireki, and Anvaya-vyatireki.  An inference is called kevalanvayi when vyapti between hetu and sadhya is established through only anvaya (presence) and there is no possible instance of Vyatireka (negative). For example,

All knowable objects are nameable, The bike is a knowable object, therefore the bike is nameable. Here,

All knowable objects are nameable, The bike is a knowable object, therefore the bike is nameable. Here,

Vyapti: What is not different from the other elements has no smell

Vyapti: What is not different from the other elements has no smell

as the name itself suggests Anvaya vyatireki is that ground which possess both anvaya and vyatireka पर्वतो वन्हिमान धूमात्

as the name itself suggests Anvaya vyatireki is that ground which possess both anvaya and vyatireka, wherever there is smoke there is fire 

 

पर्वतो वन्हिमान धूमात्