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==== अनुमानम् ॥ Anumana ====

==== अनुमानम् ॥ Anumana ====

<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्। <ref name=":11" /></blockquote>

<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्। <ref name=":11" /></blockquote>When the perception of one factor of a well-recognized relationship leads to the cognition of the other factor of that relationship - which latter is not in contact with the person's sense-organs- this second cognition is what is called as Anumana or Inference (inferential Cognition). The term Jnatasambandha here is used in the sense of "well-congnized relationship". Anumana is of two kinds, that based upon

 

==== उपमानम् ॥ Upamana ====

==== उपमानम् ॥ Upamana ====

<blockquote>उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। <ref name=":11" /></blockquote>

<blockquote>उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। <ref name=":11" /></blockquote>Upamana, Analogy (based on Similies) also brings about the cognition of things not in contact with the senses. For instance, the sight of the Gavaya (which is similar to the cow) brings about the remembrance of the cow (due to its similarity to the Gavaya).<ref name=":12" />

==== अर्थापत्तिः ॥ Arthapatti ====

==== अर्थापत्तिः ॥ Arthapatti ====

<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>

<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>

 

==== अभावः ॥ Abhava ====

==== अभावः ॥ Abhava ====

<blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([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])</ref></blockquote>Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref><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>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([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])</ref></blockquote>Abhava, "negation", "non-apprehension" stands for the non-existence (non-operation) of the means of cognition and this is what brings about the cognition that "it does not exist", in regard to things not in contact with the senses.<ref name=":12" />

=== Prabhakara Mimamsa (5 Pramanas) ===

=== Prabhakara Mimamsa (5 Pramanas) ===

Prabhakara Mimamsa while accepting the 4 Pramanas also accepts Arthapatti as one of the Pramanas. <blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara  School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory which is the impression of past experiences. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.  

Prabhakara Mimamsa while accepting the 4 Pramanas and Arthapatti does not accept the Abhava Pramana. <blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara  School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smrti or memory which is the impression of past experiences. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.  

=== Bhatta Mimamsa (6 Pramanas) ===

=== Bhatta Mimamsa (6 Pramanas) ===

Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi  

Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi and Slokavartika explains his view of the siddhanta. 

== Uttara Mimamsa or Vedanta ==

== Uttara Mimamsa or Vedanta ==

== Verses and Meanings ==

== Verses and Meanings ==

Kumarila Bhatta's definition of Pratyaksha pramana based on Jaimini Sutras (1.1.4) is <blockquote>सम्यगर्थे च संशब्दो दुष्प्रयोगनिवारणः । प्रयोग इन्द्रियाणां च व्यापारोऽर्थेषु कथ्थते ॥ </blockquote><blockquote>दुष्टत्वाच्छुक्तिकायोगो वार्यते रजतेक्षणात् । एवं सत्यनुवादत्वं लक्षणस्यापि संभवेत् ॥ (Slok. Vart. (for Jaimini Sutra 4) 38-39)<ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n154 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot</ref></blockquote>On the basis of the Jaimini Sutra 4, Kumarila defines perception as a knowledge which is the result of the right functioning of the sense organs with reference to their objects. The word "सम्" Sam is used in the sense of "proper" or right; and it serves to exclude out all faulty prayoga. Prayoga here means "functioning" of the senses with reference to their objects. In the case of the perception of silver in mother-of-pearl, the functioning of the sense-organ is faulty. In this way, this sutra may be taken as mere statement of the definition of Pratyaksha (Perception).<ref>Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n144 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</ref>

Kumarila Bhatta's definition of Pratyaksha pramana based on Jaimini Sutra (1.1.4) is <blockquote>सम्यगर्थे च संशब्दो दुष्प्रयोगनिवारणः । प्रयोग इन्द्रियाणां च व्यापारोऽर्थेषु कथ्थते ॥ </blockquote><blockquote>दुष्टत्वाच्छुक्तिकायोगो वार्यते रजतेक्षणात् । एवं सत्यनुवादत्वं लक्षणस्यापि संभवेत् ॥ (Slok. Vart. (for Jaimini Sutra 4) 38-39)<ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n154 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot</ref></blockquote>On the basis of the Jaimini Sutra 4, Kumarila defines perception as a knowledge which is the result of the right functioning of the sense organs with reference to their objects. The word "सम्" Sam is used in the sense of "proper" or right; and it serves to exclude out all faulty prayoga. Prayoga here means "functioning" of the senses with reference to their objects. In the case of the perception of silver in mother-of-pearl, the functioning of the sense-organ is faulty. In this way, this sutra may be taken as mere statement of the definition of Pratyaksha (Perception).<ref>Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n144 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</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>

== Reference ==

== Reference ==

<references />

<references />

[[Category:Darshanas]]

[[Category:Darshanas]]