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Arthapatti is the presumption of something for the explanation of a known fact. The word arthapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus the a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा} (Nyay. Sutr. 2.2.3)<ref>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%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref> arthāpattiḥ apramāṇaṁ anaikāntikatvāt ।।3।।{arthāpattiprāmāṇyaparīkṣā} </blockquote>

Arthapatti is the presumption of something for the explanation of a known fact. The word arthapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus the a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा} (Nyay. Sutr. 2.2.3)<ref>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%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref> arthāpattiḥ apramāṇaṁ anaikāntikatvāt ।।3।।{arthāpattiprāmāṇyaparīkṣā} </blockquote>

==== Jaimini Mimamsa Sutra ====

==== Jaimini Mimamsa Sutra 1.1.5 ====

The discussion about Arthapatti and Anupalabdi pramanas is not directly given in Mimamsa sutras. However, in the context of explaining whether Dharma is cognizable by means of Verbal injunctions, the following sutra was given, which forms the basis for all commentaries explaining about these two pramanas.<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं बादरायणस्यानपेक्षत्वात् -१,१.५ सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote>Mm. Pt. Ganganatha Jha explains thus : the relelation of the word with its denotation is inborn; instruction is the means of knowing it (Dharma). Infallible regarding all that is imperceptible; it is a valid means of knowledge, as it is independent - according to Badarayana.<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n21 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute</ref>

The discussion about Arthapatti and Anupalabdi pramanas is not directly given in Mimamsa sutras. However, in the context of explaining whether Dharma is cognizable by means of Verbal injunctions, the following sutra was given, which forms the basis for all commentaries explaining about these two pramanas.<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं बादरायणस्यानपेक्षत्वात् -१,१.५ सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote>Mm. Pt. Ganganatha Jha explains thus : the relelation of the word with its denotation is inborn; instruction is the means of knowing it (Dharma). Infallible regarding all that is imperceptible; it is a valid means of knowledge, as it is independent - according to Badarayana.<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n21 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute</ref>

==== Prabhakara Mimamsa ====

==== Prabhakara Mimamsa ====

Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists 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 Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>

Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>

==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==

==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==

The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.  

The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.