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==== Vatsyayana Bhashyam ====

==== Vatsyayana Bhashyam ====

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.

==== Kinds of Anumana ====

==== Kinds of Anumana ====

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.

==शब्दः आगमप्रमाणं वा॥ Shabda or Agama Pramana==

==शब्दः आगमप्रमाणं वा॥ Shabda or Agama Pramana==

The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge, that evidence about objects realized by the power of words and sentences is called Shabda pramana. It is designated in various ways by the different schools of Indian thought. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana. [[Shabda Bodha (शाब्दबोधः)|Shabda Bodha]] is another topic which reveals the advanced knowledge of the seers of Bharatavarsha wherein sound and its origin, words, sentences and aptavachana are extensively described by not only darshanikas but also by the nastikas and vaiyyakaranas.

The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge, that evidence about objects realized by the power of words and sentences is called Shabda pramana. It is designated in various ways by the different schools of Indian thought. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.  

 

[[Shabda Bodha (शाब्दबोधः)|Shabda Bodha]] is another aspect which reveals the advanced knowledge of the seers of Bharatavarsha wherein sound and its origin, words, sentences and aptavachana are extensively described by not only darshanikas but also by the nastikas and vaiyyakaranas.

==== Etymology ====

==== Etymology ====