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→प्रमाणम् ॥ Pramanam
According to Nyaya sutras <blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} (Nyay. Sutr. 1.1.5)<ref name=":4" /></blockquote>Meaning : After perception comes Inference which is led up to by perception; it is of three kinds - Purvavat (पूर्ववत्), Sheshavat (शेषवत्), and Samanyatodrshtam (सामान्यतोदृष्टम्).
According to Nyaya sutras <blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} (Nyay. Sutr. 1.1.5)<ref name=":4" /></blockquote>Meaning : After perception comes Inference which is led up to by perception; it is of three kinds - Purvavat (पूर्ववत्), Sheshavat (शेषवत्), and Samanyatodrshtam (सामान्यतोदृष्टम्).
The meaning of the above sutra is explained by Vatsyayana bhashya as follows <blockquote>तत्पूर्वकमित्यनेन लिङ्गलिङ्गिनोः संबन्धदर्शनं लिङ्गदर्शनमं चाभिसंबध्यते । लिङ्गलिङ्गिनोः संबध्द्योर्दर्शनेन लिङ्गस्मृतिरभिसंबध्यते । स्मृत्या लिङ्गदर्शनेन चाऽप्रत्यक्षः अर्थः अनुमीयते । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 of Reference <ref name=":5" />)</blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the relation between the Linga (लिङ्ग । mark) and the Lingi (लिङ्गि । object indicated by the mark) and also between pratyaksha and linga itself. The perception of the relation between linga (mark) and lingi (object) also implies Smrti (स्मृतिः । remembrance) of linga. Thus by means of Smrti and darshana of Linga (mark) the Apratyaksha (अप्रत्यक्षः । non-perceptible) object (अर्थः) is inferred (अनुमानम् । anumana).
The meaning of the above sutra is explained by Vatsyayana bhashya as follows <blockquote>तत्पूर्वकमित्यनेन लिङ्गलिङ्गिनोः संबन्धदर्शनं लिङ्गदर्शनं चाभिसंबध्यते । लिङ्गलिङ्गिनोः संबध्द्योर्दर्शनेन लिङ्गस्मृतिरभिसंबध्यते । स्मृत्या लिङ्गदर्शनेन चाऽप्रत्यक्षः अर्थः अनुमीयते । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 of Reference <ref name=":5" />)</blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the relation between the Linga (लिङ्ग । mark) and the Lingi (लिङ्गि । object indicated by the mark) and also between pratyaksha and linga itself. The perception of the relation between linga (mark) and lingi (object) also implies Smrti (स्मृतिः । remembrance) of linga. Thus by means of Smrti and darshana of Linga (mark) the Apratyaksha (अप्रत्यक्षः । non-perceptible) object (अर्थः) is inferred (अनुमानम् । anumana).
Thus anumana depends totally on previous experiences through pratyaksha and this knowledge follows other kinds of knowledge. Example : where there is smoke there is fire.
Thus anumana depends totally on previous experiences through pratyaksha and this knowledge follows other kinds of knowledge. Example : where there is smoke there is fire.