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#व्यवसायात्मकं doubtless with crystal clear clarity (well-defined)

#व्यवसायात्मकं doubtless with crystal clear clarity (well-defined)

==== Vatsyayana Bhasyam ====

==== Vatsyayana Bhashya ====

The bhashyam for Nyaya sutra (1.1.4)<blockquote>इन्द्रियस्यार्थेन सन्निकर्षाद् उत्पद्यते यत् ज्ञानं, तत् प्रत्यक्षम् ॥ indriyasyārthena sannikarṣād utpadyate yat jñānaṁ, tat pratyakṣam ॥ (Vats. Bhas. Nyay. Sutr. 1.1.4) (Page 59 of Reference <ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref>)</blockquote>The knowledge that arises by the means contact of sense organ with the object.  

The bhashyam for Nyaya sutra (1.1.4)<blockquote>इन्द्रियस्यार्थेन सन्निकर्षाद् उत्पद्यते यत् ज्ञानं, तत् प्रत्यक्षम् ॥ indriyasyārthena sannikarṣād utpadyate yat jñānaṁ, tat pratyakṣam ॥ (Vats. Bhas. Nyay. Sutr. 1.1.4) (Page 59 of Reference <ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref>)</blockquote>The knowledge that arises by the means contact of sense organ with the object.  

<blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavat śeṣavat sāmānyatodr̥ṣṭaṁ ca ।।5।। {anumānalakṣaṇam} (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).

<blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च ।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavat śeṣavat sāmānyatodr̥ṣṭaṁ ca ।।5।। {anumānalakṣaṇam} (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).

==== Vatsyayana Bhashyam ====

==== Vatsyayana Bhashya ====

The meaning of the above sutra is explained by Vatsyayana in his 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><blockquote>tatpūrvakamityanena liṅgaliṅginoḥ saṁbandhadarśanaṁ liṅgadarśanaṁ cābhisaṁbadhyate । liṅgaliṅginoḥ saṁbadhdyordarśanena liṅgasmr̥tirabhisaṁbadhyate । smr̥tyā liṅgadarśanena cā'pratyakṣaḥ arthaḥ anumīyate । </blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the darshana (perception obtained through the indriyas and manas) of the relation between the Linga (लिङ्ग । mark) and Lingi (लिङ्गि । object indicated by the mark) and also darshana of Linga itself. The darshana 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). (Page 26 of Reference<ref name=":6" />). 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.

The meaning of the above sutra is explained by Vatsyayana in his 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><blockquote>tatpūrvakamityanena liṅgaliṅginoḥ saṁbandhadarśanaṁ liṅgadarśanaṁ cābhisaṁbadhyate । liṅgaliṅginoḥ saṁbadhdyordarśanena liṅgasmr̥tirabhisaṁbadhyate । smr̥tyā liṅgadarśanena cā'pratyakṣaḥ arthaḥ anumīyate । </blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the darshana (perception obtained through the indriyas and manas) of the relation between the Linga (लिङ्ग । mark) and Lingi (लिङ्गि । object indicated by the mark) and also darshana of Linga itself. The darshana 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). (Page 26 of Reference<ref name=":6" />). 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.

*Sound is not an Action (कर्म), because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.

*Sound is not an Action (कर्म), because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.

*Sound is thus a Quality (गुणः) arrived at by the process of elimination of the other two. (Page 27 of Reference <ref name=":6" />)

*Sound is thus a Quality (गुणः) arrived at by the process of elimination of the other two. (Page 27 of Reference <ref name=":6" />)

=====Samanyatodrshtam (सामान्यतोदृष्टम्)=====

=====Samanyatodrshta (सामान्यतोदृष्टम्)=====

<blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति तथा चाऽऽदित्यस्य । तस्मात् अस्ति अप्रत्यक्षा अपि आप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote><blockquote>sāmānyato dr̥ṣṭaṁ vrajyāpūrvakam anyatra dr̥ṣṭasya anyatra darśanamiti tathā cā<nowiki>''</nowiki>dityasya । tasmāt asti apratyakṣā api āpyādityasya vrajyeti।</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गम्यते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote><blockquote>sāmānyato dr̥ṣṭaṁ nāma, yatrāpratyakṣe liṅgaliṅginoḥ sambandhe kenacidarthena liṅgasya sāmānyādapratyakṣo liṅgī gamyate । yathecchādibhirātmā । icchādayo guṇāḥ । guṇāśca dravyasaṁsthānāḥ । tadyadeṣāṁ sthānaṁ sa ātmeti ।</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being Apratyaksha (imperceptible), the imperceptible Lingi is inferred from the similarity of the Linga (mark) to something else. e.g. When the Atma is inferred from Desire etc. Desire etc are a Qualities and Qualities always pervade in substances. Similarity of Desire to other qualities which pervade in substances leads to the Anumana that, that Substance in which Desire pervades is the Atma. (Page 27 of Reference <ref name=":6" />)

<blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति तथा चाऽऽदित्यस्य । तस्मात् अस्ति अप्रत्यक्षा अपि आप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote><blockquote>sāmānyato dr̥ṣṭaṁ vrajyāpūrvakam anyatra dr̥ṣṭasya anyatra darśanamiti tathā cā<nowiki>''</nowiki>dityasya । tasmāt asti apratyakṣā api āpyādityasya vrajyeti।</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गम्यते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote><blockquote>sāmānyato dr̥ṣṭaṁ nāma, yatrāpratyakṣe liṅgaliṅginoḥ sambandhe kenacidarthena liṅgasya sāmānyādapratyakṣo liṅgī gamyate । yathecchādibhirātmā । icchādayo guṇāḥ । guṇāśca dravyasaṁsthānāḥ । tadyadeṣāṁ sthānaṁ sa ātmeti ।</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being Apratyaksha (imperceptible), the imperceptible Lingi is inferred from the similarity of the Linga (mark) to something else. e.g. When the Atma is inferred from Desire etc. Desire etc are a Qualities and Qualities always pervade in substances. Similarity of Desire to other qualities which pervade in substances leads to the Anumana that, that Substance in which Desire pervades is the Atma. (Page 27 of Reference <ref name=":6" />)

==उपमानप्रमाणम् ॥ Upamana Pramana==

==उपमानप्रमाणम् ॥ Upamana Pramana==

Gautama defines Upamana as below<blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।। ६ ।। {उपमानलक्षणम्} <ref name=":4" /></blockquote><blockquote>prasiddhasādharmyātsādhyasādhanaṁ upamānam ।। 6 ।। {upamānalakṣaṇam}</blockquote>Upamana (Analogy ) is that which accomplishes its purpose through similarity to a known object.  

Gautama defines Upamana as below<blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।। ६ ।। {उपमानलक्षणम्} <ref name=":4" /></blockquote><blockquote>prasiddhasādharmyātsādhyasādhanaṁ upamānam ।। 6 ।। {upamānalakṣaṇam}</blockquote>Upamana (Analogy ) is that which accomplishes its purpose through similarity to a known object.  

==== Vatsyayana Bhasyam ====

==== Vatsyayana Bhashya ====

The bhashyam on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote><blockquote>prajñātena sāmānyātprajñāpanīyasya prajñāpanamupamānamiti । yathā gaurevaṁ gavaya iti । yadā khalvayaṁ gavā samānadharmaṁ pratipadyate tadā pratyakṣatastamarthaṁ pratipadyata iti । samākhyāsambandhapratipattiḥ rūpamānārtha ityāha । yathā gaurevaṁ gavaya ityupamāne prayukte gavā samānadharmamarthamindriyārthasannikarṣādupalabhamāno asya gavayaśabdaḥ saṁjñeti saṁjñāsaṁjñisambandhaṁ pratipadyataiti । yathā mudgastathā mudgaparṇi yathā māṣastathā māṣapaṇi ityupamāne prayukte upamānāt saṁjñāsaṁjñisambandhaṁ pratipadyamānastāmoṣadhīṁ bhaiṣajyāyāharati । evamanyo apyupamānasya loke viṣayo bubhutsitavya iti ।</blockquote>Meaning : Analogy is that which makes known what is to be made known, through similarity to an object that is already well known ; e.g. the assertion 'as the cow so do the gavaya'  i.e., animal called gavaya is like the cow.

The bhashya on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote><blockquote>prajñātena sāmānyātprajñāpanīyasya prajñāpanamupamānamiti । yathā gaurevaṁ gavaya iti । yadā khalvayaṁ gavā samānadharmaṁ pratipadyate tadā pratyakṣatastamarthaṁ pratipadyata iti । samākhyāsambandhapratipattiḥ rūpamānārtha ityāha । yathā gaurevaṁ gavaya ityupamāne prayukte gavā samānadharmamarthamindriyārthasannikarṣādupalabhamāno asya gavayaśabdaḥ saṁjñeti saṁjñāsaṁjñisambandhaṁ pratipadyataiti । yathā mudgastathā mudgaparṇi yathā māṣastathā māṣapaṇi ityupamāne prayukte upamānāt saṁjñāsaṁjñisambandhaṁ pratipadyamānastāmoṣadhīṁ bhaiṣajyāyāharati । evamanyo apyupamānasya loke viṣayo bubhutsitavya iti ।</blockquote>Meaning : Analogy is that which makes known what is to be made known, through similarity to an object that is already well known ; e.g. the assertion 'as the cow so do the gavaya'  i.e., animal called gavaya is like the cow.

A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

<blockquote>आप्तोपदेशः शब्दः।।७।।{शब्दलक्षणम्} सः द्विविधः दृष्टादृष्टार्थत्वात्।।८।।{शब्दभेदः} (Nyay. Sutr. 1.1.7 and 8) <ref name=":4" /></blockquote><blockquote>āptopadeśaḥ śabdaḥ।।7।।{śabdalakṣaṇam}saḥ dvividhaḥ dr̥ṣṭādr̥ṣṭārthatvāt।।8।।{śabdabhedaḥ}</blockquote>The communication made by a reliable person is Shabda (word). The said word is of two kinds - Drsthartha, where  the thing spoken of is perceived (drstha) here and the Adrsthartha, where the thing spoken of is not perceived (adrshta). (Page 49 and 50 of Reference <ref name=":6" />)  

<blockquote>आप्तोपदेशः शब्दः।।७।।{शब्दलक्षणम्} सः द्विविधः दृष्टादृष्टार्थत्वात्।।८।।{शब्दभेदः} (Nyay. Sutr. 1.1.7 and 8) <ref name=":4" /></blockquote><blockquote>āptopadeśaḥ śabdaḥ।।7।।{śabdalakṣaṇam}saḥ dvividhaḥ dr̥ṣṭādr̥ṣṭārthatvāt।।8।।{śabdabhedaḥ}</blockquote>The communication made by a reliable person is Shabda (word). The said word is of two kinds - Drsthartha, where  the thing spoken of is perceived (drstha) here and the Adrsthartha, where the thing spoken of is not perceived (adrshta). (Page 49 and 50 of Reference <ref name=":6" />)  

==== Vatsyayana Bhashyam ====

==== Vatsyayana Bhashya ====

<blockquote>अाप्तः खलु साक्षात्कृतधर्मा यथादृष्टस्यार्थस्य चिख्यापयिषया प्रयुक्त उपदेष्टा । साक्षात्करणमर्थस्य आप्तिः, तया प्रवर्त्तत इत्याप्तः । ऋष्यार्य्यम्लेच्छानां समानं लक्षणम् । (Page 70 of Reference <ref name=":5" />)</blockquote><blockquote>aāptaḥ khalu sākṣātkr̥tadharmā yathādr̥ṣṭasyārthasya cikhyāpayiṣayā prayukta upadeṣṭā । sākṣātkaraṇamarthasya āptiḥ, tayā pravarttata ityāptaḥ । r̥ṣyāryyamlecchānāṁ samānaṁ lakṣaṇam ।</blockquote>Meaning : That person is called 'Apta', 'reliable' who possesses the direct (साक्षात्) and right knowledge of things. He is moved by a desire to express the thing exactly according to his knowledge and is fully capable of speaking it. Apta can be rshis, aryas and mlecchas. (Page 50 of Reference <ref name=":6" />)<blockquote>यस्यामुत्र प्रतीयते, सोऽदृष्टार्थः । एवमृषि लौकिकवाक्यानां विभाग इति । yasyāmutra pratīyate, so'dr̥ṣṭārthaḥ । evamr̥ṣi laukikavākyānāṁ vibhāga iti । (Page 71 of Reference <ref name=":5" />)</blockquote>Where the thing spoken of is only believed to exist elsewhere is Adrstha and cannot be perceived here. This way the words and sentences given by rshis and ordinary men are differentiated. (Page 50 and 51 of Reference <ref name=":6" />).

<blockquote>अाप्तः खलु साक्षात्कृतधर्मा यथादृष्टस्यार्थस्य चिख्यापयिषया प्रयुक्त उपदेष्टा । साक्षात्करणमर्थस्य आप्तिः, तया प्रवर्त्तत इत्याप्तः । ऋष्यार्य्यम्लेच्छानां समानं लक्षणम् । (Page 70 of Reference <ref name=":5" />)</blockquote><blockquote>aāptaḥ khalu sākṣātkr̥tadharmā yathādr̥ṣṭasyārthasya cikhyāpayiṣayā prayukta upadeṣṭā । sākṣātkaraṇamarthasya āptiḥ, tayā pravarttata ityāptaḥ । r̥ṣyāryyamlecchānāṁ samānaṁ lakṣaṇam ।</blockquote>Meaning : That person is called 'Apta', 'reliable' who possesses the direct (साक्षात्) and right knowledge of things. He is moved by a desire to express the thing exactly according to his knowledge and is fully capable of speaking it. Apta can be rshis, aryas and mlecchas. (Page 50 of Reference <ref name=":6" />)<blockquote>यस्यामुत्र प्रतीयते, सोऽदृष्टार्थः । एवमृषि लौकिकवाक्यानां विभाग इति । yasyāmutra pratīyate, so'dr̥ṣṭārthaḥ । evamr̥ṣi laukikavākyānāṁ vibhāga iti । (Page 71 of Reference <ref name=":5" />)</blockquote>Where the thing spoken of is only believed to exist elsewhere is Adrstha and cannot be perceived here. This way the words and sentences given by rshis and ordinary men are differentiated. (Page 50 and 51 of Reference <ref name=":6" />).

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>

==== 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>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं 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><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.  

Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate Padartha (पदार्थः) and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />  

Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate Padartha (पदार्थः) and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />

Shabara Bhashya for the Mimamsa Sutra 1.1.5 explains about Abhava  <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। abhāvo'pi pramāṇabhāvo nāstītyasyārthasyāsannikr̥ṣṭasyeti। </blockquote>

==== Shabara Bhashya ====

As given previously the Mimamsa Sutra 1.1.5 explains about Abhava or Negation also. The Shabara Bhashya is given below. <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। abhāvo'pi pramāṇabhāvo nāstītyasyārthasyāsannikr̥ṣṭasyeti। </blockquote>Abhava, Negation or non-apprehension stands for the non-existence of the (five) means of cognition and it is what brings about the cognition that "it does not exist" in regard to things not in contact with the senses.<ref name=":8" />

==== Kumarila Bhatta Mimamsa ====

==== Kumarila Bhatta Mimamsa ====

Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 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 in his Slokavartika, based on the above sutra and bhashya defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 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>   

==== Kinds of Abhava ====

==== Kinds of Abhava ====

The non-existence of milk in curd is called Pradhvamsabhava or Negation by Destruction.<blockquote>नास्तिता पयसो दध्नि प्रध्वंसाभाव इष्यते। ... ।।3।। nāstitā payaso dadhni pradhvaṁsābhāva iṣyate। ... ।।3।। (Sloka. Vart. Abhava. 3)</blockquote>

The non-existence of milk in curd is called Pradhvamsabhava or Negation by Destruction.<blockquote>नास्तिता पयसो दध्नि प्रध्वंसाभाव इष्यते। ... ।।3।। nāstitā payaso dadhni pradhvaṁsābhāva iṣyate। ... ।।3।। (Sloka. Vart. Abhava. 3)</blockquote>

===== Ayonabhava (अन्योन्याभावः) =====

===== Anyonyabhava (अन्योन्याभावः) =====

The non-existence of a cow in a horse and viceversa is known as Anyoyabhava or Mutual Negation.<blockquote>गवि योऽश्वाद्यभावस्तु सोऽन्योन्याभाव उच्यते।।3।। gavi yo'śvādyabhāvastu so'nyonyābhāva ucyate।।3।।</blockquote>

The non-existence of a cow in a horse and viceversa is known as Anyoyabhava or Mutual Negation.<blockquote>गवि योऽश्वाद्यभावस्तु सोऽन्योन्याभाव उच्यते।।3।। gavi yo'śvādyabhāvastu so'nyonyābhāva ucyate।।3।।</blockquote>