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अनुमितिकरणमनुमानम्॥१॥ परामर्शजन्यं ज्ञानमनुमितिः॥२॥ व्याप्तिविशिष्टपक्षधर्मताज्ञानं परामर्शः । <ref>Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Anumana Nirupana])</ref>   

अनुमितिकरणमनुमानम्॥१॥ परामर्शजन्यं ज्ञानमनुमितिः॥२॥ व्याप्तिविशिष्टपक्षधर्मताज्ञानं परामर्शः । <ref>Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Anumana Nirupana])</ref>   

Anumana is of three kinds.

Anumana is of three kinds with each of them having two definitions with elaborately described examples by Vatsyayana for the Nyaya Sutras given by Gautama.

=== Purvavat (पूर्ववत्) ===

=== Purvavat (पूर्ववत्) ===

Definition 1 and Example : पूर्ववदिति, यत्र कारणेन कार्य्यमनुमीयते। यथा मेधोन्नत्या भविष्यति  वृष्टिरिति ।

<blockquote>पूर्ववदिति, यत्र कारणेन कार्य्यमनुमीयते। यथा मेधोन्नत्या भविष्यति  वृष्टिरिति । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Purvavat Anumana is that in which the effect is inferred from the cause; e.g. when we see the clouds rising, we infer  that there will be rain. The cause is 'purva' or prior to the effect ; hence that in which the Anumana is based on the cognition of the cause has been called Purvavat. (Page 26 of Reference <ref name=":6" />)<blockquote>अथवा पूर्ववदिति, यत्र यथा पूर्व्वं प्रत्यक्षभूतयोरन्यतरदर्शनेन अन्यतरस्य अप्रत्यक्षस्यानुमानम् । यथा धूमेनाग्निरिति । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Purvavat Anumana is that in which out of two things as perceived on some former occasion, the one that is not perceived (at the time of inference) is inferred from the darshana of the other; e.g. when fire is inferred from smoke. (Page 26 of Reference <ref name=":6" />)

 

Purvavat Anumana is that in which the effect is inferred from the cause; e.g. when we see the clouds rising, we infer  that there will be rain. The cause is 'purva' or prior to the effect ; hence that in which the Anumana is based on the cognition of the cause has been called Purvavat. (Page 26 of Reference <ref name=":6" />)

 

Definition 2 and Example : अथवा पूर्ववदिति, यत्र यथा पूर्व्वं प्रत्यक्षभूतयोरन्यतरदर्शनेन अन्यतरस्य अप्रत्यक्षस्यानुमानम् । यथा धूमेनाग्निरिति । (Page 65 and 66 of Reference <ref name=":5" />)

 

Purvavat Anumana is that in which out of two things as perceived on some former occasion, the one that is not perceived (at the time of inference) is inferred from the darshana of the other; e.g. when fire is inferred from smoke. (Page 26 of Reference <ref name=":6" />)

=== Sheshavat (शेषवत्) ===

=== Sheshavat (शेषवत्) ===

Definition 1 and Example : शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं नद्याः पूर्णत्वमं शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति ।  

<blockquote>शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं नद्याः पूर्णत्वमं शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Sheshavat Anumana is that in which the cause is inferred from the effect; e.g. when we see that the water of the river is not like what it used to be, and that the stream is fuller and the current swifter, we infer that there has been rain. (Page 26 of Reference <ref name=":6" />) <blockquote>शेषवन्नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गाच्छिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशोषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्मे शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>The word sheshavat means remainder; with regard to an object there are certain possibilities - and some of these possibilities are eliminated; and there being no other possibilities - when the remaining possibility is cognised in relation to the said object, this cognition is Sheshavat. e.g. in regard to Sound, we find that it is an entity and is transient; and as these two properties (being an entity and being transient) are found to be common to Substances, Qualities and Actions only, their presence in Sound distinguishes it from the remaining categories of Community., Individuality and Inherence (all of which are three entities, but eternal). Now there arises a doubt as to whether Sound is a Substance, a Quality or an Action. This doubt is reasoned (by the process of elimination) in the following manner :

 

Sheshavat Anumana is that in which the cause is inferred from the effect; e.g. when we see that the water of the river is not like what it used to be, and that the stream is fuller and the current swifter, we infer that there has been rain. (Page 26 of Reference <ref name=":6" />)  

 

Definition 2 and Example : शेषवन्नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गाच्छिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशोषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्मे शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)

 

The word sheshavat means remainder; with regard to an object there are certain possibilities - and some of these possibilities are eliminated; and there being no other possibilities - when the remaining possibility is cognised in relation to the said object, this cognition is Sheshavat. e.g. in regard to Sound, we find that it is an entity and is transient; and as these two properties (being an entity and being transient) are found to be common to Substances, Qualities and Actions only, their presence in Sound distinguishes it from the remaining categories of Community., Individuality and Inherence (all of which are three entities, but eternal). Now there arises a doubt as to whether Sound is a Substance, a Quality or an Action. This doubt is reasoned (by the process of elimination) in the following manner :

* Sound cannot be a Substance, because it inheres in a single substance (Akasha). No other substance inheres in only one substance as all substances are either not inherent in any substance (atoms) or inherent in more than one substance (a jar).

* Sound cannot be a Substance, because it inheres in a single substance (Akasha). No other substance inheres in only one substance as all substances are either not inherent in any substance (atoms) or inherent in more than one substance (a jar).

* Sound is not an Action, because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.  

* Sound is not an Action, because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.  

* Sound is thus a Quality arrived at by the process of elimination of the other two.(Page 27 of Reference <ref name=":6" />)

* Sound is thus a Quality arrived at by the process of elimination of the other two. (Page 27 of Reference <ref name=":6" />)

=== Samanyatodrshtam (सामान्यतोदृष्टम्) ===

=== Samanyatodrshtam (सामान्यतोदृष्टम्) ===

सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति म तथा चाऽऽदित्यस्य । तस्मादस्त्य प्रत्यक्षाऽप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)  

<blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति म तथा चाऽऽदित्यस्य । तस्मादस्त्य प्रत्यक्षाऽप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गमयते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति ।(Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being imperceptible, the imperceptible Lingi is inferred from the similarity of the Linga to something else. e.g. When the Atma is inferred from Desire. Desire is a Quality and Qualities always inhere in substances. Similarity of Desire to other qualities which inhere in substances, leads to the Anumana that that Substance in which Desire inheres is the Atma. (Page 27 of Reference <ref name=":6" />)   

 

Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)

 

सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गमयते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति ।(Page 65 and 66 of Reference <ref name=":5" />)  

 

Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being imperceptible, the imperceptible Lingi is inferred from the similarity of the Linga to something else. e.g. When the Atma is inferred from Desire. Desire is a Quality and Qualities always inhere in substances. Similarity of Desire to other qualities which inhere in substances, leads to the Anumana that that Substance in which Desire inheres is the Atma. (Page 27 of Reference <ref name=":6" />)   

==Shabda Pramana==

==Shabda Pramana==

Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.  This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge.  "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.  This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge.  "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.