ANUMANA PRAMAN
Dr. Sruthi Mohan
Assistant Professor, Dept: Samhita
and Siddhanta
Y other Pramanas are needed?
• प्रत्यक्षं ह्यल्पम;् अनल्पमप्रत्यक्षमस्ति,
यदागमानम ु ानयस्ु तिभिरुपलभ्यिे; यैरेव
िावददस्रियैैः प्रत्यक्षमप ु लभ्यिे, िारयेव सस्रि
चाप्रत्यक्षाणि||७|| (ch.su.11)
• The scope of perception is limited through
Prathyaksha, There is unlimited scope of things
known through other sources of knowledge. Even
the Indriya/Sukshma Indriya and Indriya Dravyas
which can perceive objects are themselves not
the objects of direct perception
• Knowledge of Prathyaksha and Aprathyaksha
• Yatra yatra Dhuma tatra tatra Vahni
• Even without seeing fire, just by seeing smoke
itself we could analyse fire which is
Aprathyaksha
• Inference – through previous knowledge by
Prathyaksha you know fire and smoke have
inseperable relation, thtz how Anuman is
called Prathyakshapoorvam
• We infer knowledge of what we don’t see
from what we can see – it is also considered as
a source of valid knowledge
• Eg: We can infer physical or emotional pain
when seeing a person crying.
Anumiti Nirukti
• Anu – Pashchat / ananthar/later
• The knowledge which is obtained after Linga
Paramarsha is Anumiti Prama. The way to achieve
it is Anumana Pramana.
• Paramarsha ( determination)Is the reason existing
in the subject/determination. –smoke is always
pervaided by fire.
• Paramarsha Janya Gyanam Anumiti
• First you are seeing something Later you infer
some knowledge
Hetu
• यतय ज्ञानेन पक्षे साध्यतय भसद्धि: स हे िु:;
• हे िन
ु ााम उपलस्धि कारिम ् ।
The means to obtain knowledge is Hetu.
Linga/sign by which we can attain existence of
Sadhya in Paksha is Hetu
साध्य
• सािनीयं यि ् िि ् साध्यम ् ।
That which is to be proved is साध्य
• पक्षे सािययिव्य ववषय: साध्य: ।
The ववषय which is to be proved in the पक्ष is
साध्य
पक्ष
• सस्रदग्ि साध्यवान ् पक्ष ।
अ) सपक्ष
इ) ववपक्ष
सपक्ष :- यनस्चचि साध्यवान ् सपक्ष: ।
यनस्चचि साध्य अिाववान ् ववपक्ष: यद्अ
व्यास्ति
• यत्र यत्र िूम: ित्र ित्र वस्ह्नररयि साहचर्य
निर्मो व्र्ाप्ति:।
In all the places of presence of िम ू , there is
existance of वस्ह्न.
Such universal co-existence/ साहचर्य निर्म is
व्र्ाप्ति.
Here िम ू is व्यातय, अस्ग्न is व्यापक
व्यातय is seen only in the presence of व्यापक
• Linga – the present object (smoke)
• Lingi – Inferred object (fire)
• प्रत्यक्षपूवं त्रत्रवविं त्रत्रकालं चानुमीयिे|
वस्ह्नयनागढ ू ो िम ू ेन मैथन ु ं गिादर्ानाि||२१||
्
एवं व्यवतयरत्यिीिं बीजाि ् फलमनागिम|्
दृष्ट्वा बीजाि ् फलं जािभमहैव सदृर्ं
बि ु ाैः||२२|| (ch. Su.11)
• First by Prathyaksha knowledge you are
inferring some other knowledge. It is of three
types :- based on three Kaalas (present, past
as well as future)
Kaaryat Kaaran:-
• Eg: मैथुनं गिादर्ानाि ् (Past)
• Kaaranaat Karya
• Production of fruit from seed together with its
accessories (future)
• Saamanyato Drishta - Present – Invisible fire
by Dhuma
• By repeated observation of Kaarya and
Kaarana
• Nyayokta Anuman:-
1. Purvavat Anuman (future)- Karya is inferred
from Kaarana eg:- Rain from clouds
2. Sheshavat Anuman (Past) – Kaarana is
inferred from Karya eg:- Seed from fruit
3. Samanyato Drishta (Present) – eg:- Fire from
smoke
• Acc:Tarka Sangraha:- 2 types
1) Swarthanuman
2) Pararthanuman
• Swarthanuman – The knowledge gained
through Anuman is for himself, and does not
need to convey the knowledge for others.
• Eg:- When a person with prior knowledge of extension of
smoke and fire in kitchen, sees smoke at a distance and he
remembers the extension and infers that there is fire at the
mountain.
• Pararthanuman – The knowledge inferred by
the observer should be conveyed to others
through Pancha Avayava Vakhya
Panchavayava Vakya
(for Pararthanuman)
• Pratijna
• Hetu
• Drishtant
• Upanay
• Nigaman
