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'''Vyasa Bhasya'''<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः ।</blockquote><blockquote>indriyapraṇālikayā cittasya bāhyavastūparāgāttadviṣayā sāmānyaviśēṣātmanō'rthasya viśēṣāvadhāraṇapradhānā vr̥ttiḥ pratyakṣaṁ pramāṇam । phalamaviśiṣṭaḥ pauruṣēyaścittavr̥ttibōdhaḥ ।</blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः ।</blockquote><blockquote>anumēyasya tulyajātīyēṣvanuvr̥ttō bhinnajātīyēbhyō vyāvr̥ttaḥ sambandhō yastadviṣayā sāmānyāvadhāraṇapradhānā vr̥ttiranumānam । yathā dēśāntaraprāptērgatimaccandratārakaṁ caitravat, vindhyaścāprāptiragatiḥ ।</blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । (Vyay. Bhas. for Yoga. Sutr. 1.7)<ref name=":0" /></blockquote><blockquote>āptēna dr̥ṣṭō'numitaḥ vā arthaḥ paratra svabōdhasaṅkrāntayē śabdēnōpadiśyatē । śabdāttadarthaviṣayā vr̥ttiḥ śrōturāgamaḥ । yasyāśraddhēyārthō vaktā na dr̥ṣṭānumitārthaḥ sa āgamaḥ plavatē । (Vyay. Bhas. for Yoga. Sutr. 1.7)</blockquote>Summarizing the Vyasa Bhashya given above, an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref name=":6">Mm. Ganganatha Jha. (1907) The Yoga Darsana. The Sutras of Patanjali with the Bhasya of Vyasa. Translated into English with Notes ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>

'''Vyasa Bhasya'''<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः ।</blockquote><blockquote>indriyapraṇālikayā cittasya bāhyavastūparāgāttadviṣayā sāmānyaviśēṣātmanō'rthasya viśēṣāvadhāraṇapradhānā vr̥ttiḥ pratyakṣaṁ pramāṇam । phalamaviśiṣṭaḥ pauruṣēyaścittavr̥ttibōdhaḥ ।</blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः ।</blockquote><blockquote>anumēyasya tulyajātīyēṣvanuvr̥ttō bhinnajātīyēbhyō vyāvr̥ttaḥ sambandhō yastadviṣayā sāmānyāvadhāraṇapradhānā vr̥ttiranumānam । yathā dēśāntaraprāptērgatimaccandratārakaṁ caitravat, vindhyaścāprāptiragatiḥ ।</blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । (Vyay. Bhas. for Yoga. Sutr. 1.7)<ref name=":0" /></blockquote><blockquote>āptēna dr̥ṣṭō'numitaḥ vā arthaḥ paratra svabōdhasaṅkrāntayē śabdēnōpadiśyatē । śabdāttadarthaviṣayā vr̥ttiḥ śrōturāgamaḥ । yasyāśraddhēyārthō vaktā na dr̥ṣṭānumitārthaḥ sa āgamaḥ plavatē । (Vyay. Bhas. for Yoga. Sutr. 1.7)</blockquote>Summarizing the Vyasa Bhashya given above, an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref name=":6">Mm. Ganganatha Jha. (1907) The Yoga Darsana. The Sutras of Patanjali with the Bhasya of Vyasa. Translated into English with Notes ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>

Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see planets changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.<ref name=":6" />

Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see grahas (ग्रहाः | planets) changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.<ref name=":6" />

A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener. That Agama given by an untrustworthy person, who has neither seen nor inferred an object fails.<ref name=":6" />

A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener. That Agama given by an untrustworthy person, who has neither seen nor inferred an object fails.<ref name=":6" />

Sribhasya for 3.3.37<ref>Sri Bhashyam [https://archive.org/details/Sribhashya_of_Ramanuja-VS_Abhyankar_Parts_1_2/page/n506 3.2.37]</ref>

Sribhasya for 3.3.37<ref>Sri Bhashyam [https://archive.org/details/Sribhashya_of_Ramanuja-VS_Abhyankar_Parts_1_2/page/n506 3.2.37]</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) [<nowiki>http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20</nowiki>&#x5B;Sanskrit-English&#x5D;.pdf ''Vedanta Paribhasa of Dharmaraja Adhvarindra]'' 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) [<nowiki>http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20</nowiki>&#x5B;Sanskrit-English&#x5D;.pdf ''Vedanta Paribhasa of Dharmaraja Adhvarindra'']'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math''</ref>)

Vedantaparibhasha of Dharmaraja Adhvarindra   

Vedantaparibhasha of Dharmaraja Adhvarindra