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==Nyaya (4 Pramanas)==

==Nyaya (4 Pramanas)==

According to Nyaya darshana, pramana is the unique operative cause (karana) of pramaa or right knowledge.  It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}<ref name=":9">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1, Ahnika 1])</ref> pratyakṣānumānopamānaśabdāḥ pramāṇāni ।। 3 ।। {pramāṇauddeśasūtram} </blockquote>Pramana is of four kinds as per Nyaya. Apart from the three pramanas accepted by Samkhya, Yoga and Vaiseshika, Nyaya accepts the fourth one Upamana. All the four pramanas are explicitly defined by Gautama in his Nyayasutras.<ref name=":9" /><blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्।।४।। {प्रत्यक्षलक्षणम्} indriyārthasannikarṣotpannaṁ jñānaṁ avyapadeśyaṁ avyabhicāri vyavasāyātmakaṁ pratyakṣam।।4।। {pratyakṣalakṣaṇam}</blockquote><blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavatśeṣavatsāmānyatodr̥ṣṭaṁ ca।।5।। {anumānalakṣaṇam}</blockquote><blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।।६।। {उपमानलक्षणम्} prasiddhasādharmyātsādhyasādhanaṁ upamānam ।।6।। {upamānalakṣaṇam}</blockquote><blockquote>आप्तोपदेशः शब्दः ।।७।। {शब्दलक्षणम्} āptopadeśaḥ śabdaḥ ।।7।। {śabdalakṣaṇam}</blockquote>All these are dealt with in detail in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]].

According to Nyaya darshana, pramana is the unique operative cause (karana) of pramaa or right knowledge.  It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.

 

<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}<ref name=":9">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1, Ahnika 1])</ref> pratyakṣānumānopamānaśabdāḥ pramāṇāni ।। 3 ।। {pramāṇauddeśasūtram} </blockquote>Pramana is of four kinds as per Nyaya. Apart from the three pramanas accepted by Samkhya, Yoga and Vaiseshika, Nyaya accepts the fourth one Upamana. All the four pramanas are explicitly defined by Gautama in his Nyayasutras.<ref name=":9" /><blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्।।४।। {प्रत्यक्षलक्षणम्} indriyārthasannikarṣotpannaṁ jñānaṁ avyapadeśyaṁ avyabhicāri vyavasāyātmakaṁ pratyakṣam।।4।। {pratyakṣalakṣaṇam}</blockquote><blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavatśeṣavatsāmānyatodr̥ṣṭaṁ ca।।5।। {anumānalakṣaṇam}</blockquote><blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।।६।। {उपमानलक्षणम्} prasiddhasādharmyātsādhyasādhanaṁ upamānam ।।6।। {upamānalakṣaṇam}</blockquote><blockquote>आप्तोपदेशः शब्दः ।।७।। {शब्दलक्षणम्} āptopadeśaḥ śabdaḥ ।।7।। {śabdalakṣaṇam}</blockquote>All these are dealt with in detail in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]].

==Purva Mimamsa ==

==Purva Mimamsa ==

<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना ॥ <ref name=":11" /></blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā॥</blockquote>According to Shabara Bhashya : Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard, would not be possible without that presumption; for instance, it is found that Devadatta who is alive is not in the house, and this 'non-existence in the house' leads to the presumption that he is somewhere outside the house (without which the fact of his being alive and not in the house could not be explained).<ref name=":12" /><ref>Bhattacharya, Asima (2014) Ph. D. Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/20680 A Study on the contributions of Kumarila Bhatta and Prabhakara on Anumana and Arthapatti in Mimamsa School of Philosphy.]'' (Chapter 4) Assam University</ref>

<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना ॥ <ref name=":11" /></blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā॥</blockquote>According to Shabara Bhashya : Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard, would not be possible without that presumption; for instance, it is found that Devadatta who is alive is not in the house, and this 'non-existence in the house' leads to the presumption that he is somewhere outside the house (without which the fact of his being alive and not in the house could not be explained).<ref name=":12" /><ref>Bhattacharya, Asima (2014) Ph. D. Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/20680 A Study on the contributions of Kumarila Bhatta and Prabhakara on Anumana and Arthapatti in Mimamsa School of Philosphy.]'' (Chapter 4) Assam University</ref>

Regarding the views on Arthapatti, Kumarila and Prabhakara differ from each other. According to Prabhakara in a case where the well ascertained perception of a thing cannot be explained without the assumption of another thing and it is that presumption which constitutes Arthapatti (also called as Implication and Postulation). According to Kumarila when something is otherwise unintelligible, the assumption of what will make it intelligible is Arthapatti. Prabhakara holds that there is an element of doubt in Arthapatti, while Kumarila denies it. Kumarila admits two types of Arthapatti

 

Regarding the views on Arthapatti, Kumarila and Prabhakara differ from each other. According to Prabhakara in a case where the well ascertained perception of a thing cannot be explained without the assumption of another thing and it is that presumption which constitutes Arthapatti (also called as Implication and Postulation).  

 

According to Kumarila when something is otherwise unintelligible, the assumption of what will make it intelligible is Arthapatti. Prabhakara holds that there is an element of doubt in Arthapatti, while Kumarila denies it. Kumarila argues that the basis of presumption lies, not in a Doubt, but in the mutual irreconcilability or inconsistency between two well-ascertained things; which inconsistency is removed by the presumption of a third thing and this constitues Arthapatti. There is no such inconsistency between well-ascertained things in the case of Anumana and here lies the difference between Arthapatti and Anumana according to Kumarila.<ref name=":22">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n84 ''The Prabhakara  School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref>

 

Kumarila admits two types of Arthapatti

# दृष्टः - Drsta Arthapatti : Presumption based on what is seen

# दृष्टः - Drsta Arthapatti : Presumption based on what is seen

# श्रुतिः - Shruti Arthapatti : Presumption based on what is heard

# श्रुतिः - Shruti Arthapatti : Presumption based on what is heard

Prabhakara Mimamsa while accepting the 4 Pramanas and Arthapatti does not accept the Abhava Pramana. Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi and Slokavartika explains his view of the siddhanta. Both these aspects have been discussed under the heading [[Pramana (प्रमाणम्)|Pramana]].  

Prabhakara Mimamsa while accepting the 4 Pramanas and Arthapatti does not accept the Abhava Pramana. Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi and Slokavartika explains his view of the siddhanta. Both these aspects have been discussed under the heading [[Pramana (प्रमाणम्)|Pramana]].  

== Uttara Mimamsa or Vedanta ==

== Uttara Mimamsa or Vedanta ==

Brahmasutras are the primary source of concepts <blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)<blockquote>आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )</blockquote>That which is inferred (i.e. Pradhana) is also mentioned in some recensions of the texts (katha Upanishad), if it be said no. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )</blockquote>

Brahmasutras are the primary source of concepts for the three associated Vedanta schools. The Advaita Vedanta siddhanta accepts all the six pramanas similar to Kumarila Bhatta's Mimamsa. However, the Dvaita and Visishtadvaita base their doctrines only on three pramanas, namely Pratyaksha, Anumana and Shabda. None of these schools explicitly mention the Pramanas but one can understand from their logical presentations as to what pramanas are accepted by them.

====Advaitha Vedanta====

 

 

<blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)

 

<blockquote>अपि संराधनेप्रत्यक्षानुमानाभ्याम् । ( ब्रसू-३,२.२३ ।) ( Brah. Sutr. 3.2.23)<ref name=":2" /></blockquote>'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.23'''<blockquote>कथं पुनरवगम्यते संराधनकाले पश्यन्तीति प्रत्यक्षानुमानाभ्याम् श्रुतिस्मृतिभ्यामित्यर्थः। </blockquote>Another reference of Pratyaksha and Anumana attributed to Shruti and Smrti is as follows. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( ब्रसू-४,४.२० । )  ( Brah. Sutr. 4.4.20)<ref name=":13">Brahma Sutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 4 Pada 4])</ref></blockquote>Meaning : And direct knowledge (Shrutis and Upanishads) and Inference (Smrti) show thus.<ref name=":14">Swami Gambhirananda. (1956) ''[https://archive.org/stream/BrahmaSutraBhasyaGambhirananda/Brahma-sutra-bhasya-Of-Sri-Sankaracarya_Gambhirananda#page/n940/mode/1up Brahma Sutra Bhashya of Sri Sankaracharya.]'' Almora : Advaita Ashrama</ref>

 

 

<blockquote>भोगमात्रसाम्यलिङ्गाच् च । ( ब्रसू-४,४.२१ । ) ( Brah. Sutr. 4.4.21)<ref name=":13" /></blockquote>Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).<ref name=":14" />

 

'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 4.4.21'''<blockquote>इतश्च न निरङ्कुशं विकारालम्बनानामैश्वर्यम् यस्मात् भोगमात्रमेव एषाम् अनादिसिद्धेनेश्वरेण समानमिति श्रूयते तमाहापो वै खलु मीयन्ते लोकोऽसौ इति स यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति इत्यादिभेदव्यपदेशलिङ्गेभ्यः।।<ref name=":13" /></blockquote>Here is an additional reason to show that those who hold on to the effect (i.e., the conditioned Brahman or Saguna Brahman) do not get unfettered powers; for from the indicatory marks declaring their difference as contained in the Upanishadic passages it is clear that all that they have in common with the eternally existing Devatas is an equality of experience only.<ref name=":14" />

 

====अर्थापत्तिः ॥ Arthapatti====

A more recent text Vedanta Paribhasha discusses Arthapatti as follows <blockquote>इदानीमर्थापत्तिर्निरूप्यते। तत्रोपपद्यज्ञानेनोपपादककल्पनमर्थापत्तिः। तत्रोपपद्यज्ञानं करणम्, उपपादकज्ञानं फलम्।</blockquote>Now Arthapatti (Presumption) is being described. It is the assumption of an explanatory fact (upapadaka) from a knowledge of the thing to be explained (upapadya). Here the knowledge of the thing to be explained is the instrument and the knowledge of explanatory fact is the result. (Page 141 of Reference<ref>Swami Madhavananda. (1942) [http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20&#x5B;Sanskrit-English&#x5D;.pdf ''<nowiki>Vedanta Paribhasa of Dharmaraja Adhvarindra]</nowiki>'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)

A more recent text Vedanta Paribhasha discusses Arthapatti as follows <blockquote>इदानीमर्थापत्तिर्निरूप्यते। तत्रोपपद्यज्ञानेनोपपादककल्पनमर्थापत्तिः। तत्रोपपद्यज्ञानं करणम्, उपपादकज्ञानं फलम्।</blockquote>Now Arthapatti (Presumption) is being described. It is the assumption of an explanatory fact (upapadaka) from a knowledge of the thing to be explained (upapadya). Here the knowledge of the thing to be explained is the instrument and the knowledge of explanatory fact is the result. (Page 141 of Reference<ref>Swami Madhavananda. (1942) [http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20&#x5B;Sanskrit-English&#x5D;.pdf ''<nowiki>Vedanta Paribhasa of Dharmaraja Adhvarindra]</nowiki>'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)

Shankara Bhashya for Brahma sutra : 3.2.37<ref>Brahma Sutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%A4%E0%A4%A6%E0%A4%AD%E0%A4%BE%E0%A4%B5%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 3 Pada 2])</ref> talks about Anupalabdhi as an accepted Pramana by Vedantins.<blockquote>'''फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )'''</blockquote>Vedantaparibhasha of Dharmaraja Adhvarindra   

Shankara Bhashya for Brahma sutra : 3.2.37<ref name=":2">Brahma Sutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%A4%E0%A4%A6%E0%A4%AD%E0%A4%BE%E0%A4%B5%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 3 Pada 2])</ref> talks about Anupalabdhi as an accepted Pramana by Vedantins.<blockquote>'''फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )'''</blockquote>Vedantaparibhasha of Dharmaraja Adhvarindra   

Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory.  <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref>

Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory.  <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref>

Kumarila's Arthapatti is defined as <blockquote>प्रमाणषट्कविज्ञातो यत्राऽर्थो नाऽन्यथा भवेत् । अदृष्टं कल्पयेदन्यं सा ऽर्थापत्तिरुदाहृता ॥ (Slok. Vart. Arthapatti Paricheda 1)<ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n460 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot</ref></blockquote>

Kumarila's Arthapatti is defined as <blockquote>प्रमाणषट्कविज्ञातो यत्राऽर्थो नाऽन्यथा भवेत् । अदृष्टं कल्पयेदन्यं सा ऽर्थापत्तिरुदाहृता ॥ (Slok. Vart. Arthapatti Paricheda 1)<ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n460 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot</ref></blockquote>

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[[Category:Darshanas]]

[[Category:Darshanas]]