Anumana Pramana (Inference)

• In Ayurveda, the Anumana Pramana has been given

importance, as it is the main tool to attain the
knowledge of Apratyaksha Vishayas’.
• Since the field of Pratyaksha is limited, needs another
means to attain the knowledge of Analpa Apratyaksha
Vishayas’.
• Hence, Ayurveda accepts the Anumana as the Pariksha
or Pramana in all the aspects (i.e. in Dvividha,
Trividha, Chaturvidha Pariksha).
• All the Indian Philosophies accepts Anumana as a
Pramana except Charvak Darshana.
 Anumana Pramana (Inference)
• The Pratyksha Pramana (Direct observation/
perception) has a number of limitations discussed
earlier under the heading of the Pratyaksha Badhaka
Karana / Pratyaksha Badhakara Bhava thereby
necessitating the Anumana & other Pramanas.’
• Ayurveda accepts the Anumana Pramana as the means
of examination of the Roga & Rogi and thereby
approves of the clinical applicability of the Anumana
Pramana.
 Anumana Pramana
• The word Anumana is derived from “अनु” Upasarga by
applying “मा” Dhatu with “ल्युट्” Pratyaya.
• The word Anumana is derived from the union of Two
words – i.e. अनु + मान
अनु means प चात ् / afterwards / later
मान means ज्ञान / Measurement / Investigation
• So, Anumana means the ज्ञान or Knowledge attained
afterwards.
 Anumana Pramana
• Nirukti –
“अनु प चात ् मीयते ज्ञायतेऽने न इ त अनुमानम ् |” – (त.सं .)
The Pramana through which the knowledge is obtained
afterwards is Anumana. Where afterwards means
Knowledge is obtained after the Pratyaksha Gyana;
Hence “अनु” word is used.
Anumana Pramana
 Anumana Pramana
• For Example – When one sees the Smoke coming
from the mountain, he gets the knowledge of the fire
in the mountain. Here the smoke is Pratyaksha but the
fire is Apratyaksha. i.e. getting the knowledge of that
Apratyaksha Vastu on the basis of inference ( नष्कषर्क) is
called Anumana Pramana.
 Definition/Lakshana of Anumana
1) अनु म तकरणमनुमानम ् | - (त.सं .)
The Sadhana or Karana for the Anumiti (Inferential
Knowledge) is called as Anumana Pramana.

2) अनु मानं खलु तकर्थो युि त अपे क्षः | - (च. व.4/4)

Anumana is the knowledge expecting the reasoning and
the logic. In other words, Anumana is the knowledge
arrived at through the logical deduction.
3) तिल्लङ् ग लङ्गपूवर्ककम ् अनुमानम ् | - (न्याय वा तर्कक )
Getting the knowledge of an object (Lingi) by seeing a
specific characteristic (Linga) is called Anumana.

4) लङ्गपरामशर्थोऽनुमानम ् | - (त.भा.)
The knowledge which is obtained after the Linga
Paramarsha (determination) is called as Anumana.
5) लङ्ग लङ् ग सम्बन्धजन्यत्वम ् अनुमानम ् |
- (गं गाधर रॉय)
The knowledge obtained through the relationship
between Linga (characteristic) & Lingi (object) is
Anumana.
6) मतेन लङ्गे नाथर्कस्य प चात ् मानं अनु मानम ् |
- (वात्सायन )
Anumana is the Sadhana for knowledge obtained with
the specific Linga (characteristic)/Hetu afterwards.
7) अनुप चात ् अव्य भचा र लङ्गा लङ् ग मीयते ज्ञायते ये न
तत ् अनु मानम ् | - (डल्हण )
Through which the Lingi or Sadhya is understood after
understanding the Linga or Hetu in a correct or right
path (अव्य भचारी लङ्ग) is called as Anumana.

8) प्रत्यक्षागमा श्रतम ् अनु मानम ् | - (न्यायभाष्य )

Acquire the knowledge of an object with the help of
Anumana, already who knows it through Pratyaksha /
Shastra Pramana.
9) वस्तु यत ् परोक्षं तत ् अनुप्रत्यक्षात ् यत ् मीयते ज्ञायते तत ्
अनु मानम ् | - (गं गाधर रॉय)
The means through which the knowledge of Paroksha
Vastu is attained after the Pratyaksha Gyana of its
related matter is known as Anumana.
10) व्यािप्तग्रहणात ् अनु अनन्तरं मीयते सम्यक् न चीयते
परीक्षाथर्थो ये न तत ् अनु मानम ् | - (चक्रपा ण )
Through which the knowledge of परीक्ष्य वषय is
obtained after understanding the Vyapti is Anumana.
(Vyapti = साहचयर्क नयम / Universal co-existence)
11) ये न ह अनु मीयते तत ् अनुमानम ् |
Through which something is inferred is called Anumana.
12) साधनात ् साध्य वज्ञानम ् अनुमानम ् |
• Attaining the Gyana of Sadhya (which is to be proved),
through the Sadhana (means or hetu) is Anumana.
• This Gyana is Paroksha Gyana; but there is no doubt or
controversy in its authenticity. Because, this is proved
through the अ वनाभाव सम्बन्ध between the Sadhya &
Sadhana.
• We first attain the Sadhana Gyana through Pratyaksha
Pramana, then on the basis of अ वनाभाव सम्बन्ध i.e.
co-existence between Sadhana & Sadhya, we infer the
Sadhya Gyana.
• This Gyana is known as Anumiti and is obtained by
Anumana Pramana.
Technical terms in Anumana
Anumiti
Paramarsha
Vyapti
Hetu
Sadhya
Paksha
Drushtanta
 Anumiti
o It is one of the 4 types of Prama.
o The real knowledge obtained through Anumana
Pramana is called as Anumiti.
o परामशर्कजन्यं ज्ञानम ् अनु म तः | - (त.सं .)
- The knowledge which is obtained by Paramarsha is
called Anumiti.
- The knowledge obtained by the deduction or
ascertaining is Anumiti.
- The knowledge produced from the Synthetic
Judgement (Paramarsha) is the Anumiti.
• अनु म तकरणमनुमानम ् | - (त.सं .)
Hence, Anumana is the Sadhana to ascertain the
knowledge. Thus Anumiti is the knowledge obtained
through Anumana Pramana/ ascertaining/
Paramarsha.
 Paramarsha
• व्यािप्त व शष्ट पक्षधमर्कता ज्ञानं परामशर्कः |
यथा वि नव्याप्यधूमवानयं पवर्कत इ त ज्ञानं || - (त.सं .)
- The Anumiti depends on Paramarsha.
- The one which has Vyapti & Pakshadharmata is
Paramarsha. Where Vyapti is Universal
Co-existence & Pakshadharmata means existence/
presence of the cause (Vyapya) in the subject
(Paksha).
- व्याप्यस्य पवर्कता द वृ त्तत्वं पक्षधमर्कता | - (त.सं .)
- Paramarsha can be explained as the judgement
produced by the knowledge of the minor premise
(Paksha-dharmata) qualified by the knowledge
of the universal proposition (Vyapti), the major
premise.
- The knowledge of Pakshadharmata i.e. presence
of Hetu in the Sadhya as the universal rule
(Vyapti) is Paramarsha.
- The special type of universality of the presence of
Hetu in the Sadhya gives the Knowledge of
Anumiti. The process of getting this knowledge is
Paramarsha.
 Vyapti
• यत्रि यत्रि धूमः तत्रि तत्रि वि नः इ त साहचयर्क नयमो
व्यािप्तः | - (त.सं .)
- In all the places of presence of Dhuma, there is the
existence of Agni. Such “Sahacharya Niyama” or
Universal Co-existence is Vyapti.
- Means there is no place for Dhuma, where there is
no Agni.
- Here Dhuma is Vyapya and Agni is Vyapaka.
Vyapya is seen only in the presence of Vyapaka.
 Hetu
• यस्य ज्ञाने न पक्षे साध्यस्य सद् धः भव त स हे तुः ;
हे तुनार्कम उपलिब्ध कारणम ् | - (च. व.8)
- The means to obtain the knowledge is Hetu.
- Knowledge by which we can prove the existence of
Sadhya is Hetu.
- Eg. – Dhuma proves the existence of Agni in the
mountain. Hence Dhuma is the Hetu.
- The Hetu is also called as Linga.
• लीनं अन्त हर्कतम ् अप्रत्यक्षमथर्वं गमय त यत ् तत ्
लङ्गम ् |
- Through which the knowledge of the object is
understood indirectly is Linga.
- This is the Sadhana to prove the Lingi or
Sadhya.
 Sadhya
• साधनीयं यत ् तत ् साध्यम ् |
- That which is to be proved is Sadhya.
• पक्षे साध यतव्य वषयः साध्यः |
- The Vishaya which is to be proved in the Paksha is
Sadhya.
- Eg. Agni – The Agni is existing in the mountain. The
presence of the Agni is the Vishaya to be proved in
the mountain. Hence Agni is Sadhya.
- It is also called as Lingi.
 Paksha
• सिन्द ध साध्यवान ् पक्षः |
- The place where the Sadhya is to be proved is
Paksha.
- Eg. – पवर्कतोऽयं वि नमान ् |
- The mountain has Fire. Here the Sadhya is to be
proved in the Mountain. Hence Mountain is
Paksha.
 Paksha has Two aspects, Sapaksha & Vipaksha.
1. Sapaksha – नि चत साध्यवान ् सपक्षः यथा
महानसः |
- The place where the Sadhya is definitely existing is
Sapaksha.
- Eg. – महानस (The Kitchen) – where the Agni is
definitely present and hence it is Sapaksha.
2. Vipaksha – नि चत साध्य अभाववान ् वपक्षः यथा
महाहृदः |
- The place where there is absence of Sadhya is
already proved is Vipaksha.
- Eg. – महाहृद (Lake) – Here there is absence of fire &
is proved already. Hence the Lake is Vipaksha for
the Sadhya Agni.
 Drushtanta (दृष्टान्त )
• Drushtanta – Nidarshana – Analogy – Illustration
– Example – स्वधमर्क सादृ यात ्

• व्यािप्त प्र तपादकमुदाहरणं दृष्टान्तः |

- The Example which represents the Vyapti is
Drushtanta.
• व्यािप्त प्र तपादकं दृष्टान्तस हतवचनम ् उदाहरणम ् |
- The Example which explain the Sahacharya Niyama
between Hetu & Sadhya is Drushtanta.
 • दृष्टान्तो नाम यत्रि मूखर्क वदुषां बु द् धसाम्यं यो व यर्वं
वणर्कय त | - (च. व. 8/34)
- Drushtanta is the Example which can be
understood easily by all kinds of people. This
explains the Sadhya and the Hetu with famous
Examples.
• प्र सद्ध साध्य साधन सम्बध च दृष्टान्तः साध्यं
साधय त इ त भावः | - (चक्रपा ण – च. व.8/34)
- Drushtanta proves the Sadhya by explaining the
famous relationship between Sadhya & Sadhana.
 Types of Anumana
1. According to Charaka –
A. कायार्कत ् कारणानु मान – भूतकालीन / Past / अतीत
B. कारणात ् कायार्कनुमान – भ वष्यकालीन / Future /
अनागत
C. सामान्यतो दशर्कनात ् अनुमान – वतर्कमानकालीन /
Present
 प्रत्यक्षपूवर्वं त्रि वधं त्रिकालं चानुमीयते |
वि न नर्कगूढो धूमेन मैथुनं गभर्कदशर्कनात ् ||
एवं व्यवस्यन्त्यतीतं बीजात ् फलमनागतम ् |
दृष्ट्वा बीजात ् फलं जात महै व सदृशं बुधाः ||
- (च. सू . 11/21-22)
A. कायार्कत ् कारणानु मान – भू तकालीन –
- By the Pratyaksha of Karya, the Bhutakalin Karana is
inferred.
Eg. मैथुनं गभर्कदशर्कनात ्
B. कारणात ् कायार्कनुमान – भ वष्यकालीन –
- By the Pratyaksha of Karana, the Bhavishyakalina
Karya is inferred.
Eg. बीजात ् फलमनागतम ्
In these Two Types, there is Karya-Karana Sambandha
between the Hetu & Sadhya
C. सामान्यतो दशर्कनात ् अनुमान – वतर्कमानकालीन –
- Here there is no Karya-Karana Sambandha
between Hetu & Sadhya. Due to Vartamanakalin
Avinabhava Sambandha or Sahacharya Niyama
between Sadhya & Hetu ; the Sadhya is inferred.
- Eg. वि न नर्कगूढो धूमेन – From Dhuma present in the
Mountain, inference of the unseen Agni in the present
movement itself.
2. According to Nyaya Darshana –
अथ तत्पू वर्ककं त्रि वधमनु मानं पू वर्कवत ् शेषवत ् सामान्यतो
दृष्टं च | - (न्यायदशर्कन )
A. पू वर्कवत ् अनुमान – (कारणात ् कायार्कनुमान)
B. शेषवत ् अनुमान – (कायार्कत ् कारणानुमान)
C. सामान्यतो दृष्ट अनुमान –
A. पू वर्कवत ् अनुमान –
यत्रि कारणेन कायर्कम ् अनुमीयते तत ् पूवव
र्क त ् | (न्या.द.)
- Inference of Karya from the Karana is Purvavat
Anumana.
- Eg. Inference of Rain from the Pratyaksha of
Clouds, Inference of forthcoming fruit from the
present seed. This is the inference of the Karya
which will happen in Bhavishyakala.
B. शेषवत ् अनु मान –
यत्रि कायर्वेण कारणम ् अनुमीयते तत ् शेषवत ् |
- (न्या.द.)
- Inference of Karana from the Karya is Sheshavat
Anumana.
- Eg. Inference of मैथुन from the गभर्कदशर्कन.
C. सामान्यतो दृष्ट अनुमान –
सामान्यतो दृष्टं कायर्क कारण भन्न लङ्गकम ् |
- (न्या.द.)
- The Samanyato Drushta Anumana is different from
the Karya-Karana Sambandha. Here the inference
is done on the लङ्ग- लङ् ग सम्बन्ध in the
Vartamana Kala. We infer the लङ् ग by the
Pratyaksha of लङ्ग.
- Eg. By the Pratyaksha of Dhuma, inferring the Agni
in the Mountain
- The Apratyaksha of Atma is inferred by the
Pratyaksha of its Lakshanas’.
3. According to Tarkasangraha –
Tarkasangraha classifies Anumana, on the basis of
its purpose into Two Types –
A. Swarthanumana – (Inference for oneself)
B. Pararthanumana – (Demonstrative Inference for
Others)
A. Swarthanumana –
तत्रि स्वाथर्वं स्वानु म त हे तुः | - (तकर्कसंग्रह)
o It is the type of Anumana, where the ‘Gyanotpatti’
is expected for ones own knowledge. The person
gets the knowledge for himself by observing the
Karya-Karana or Linga-Lingi Sambandha
o This is called as ‘न्याय अप्रयोज्य’ by Prashastapada
as it does not give any benefit to others in
perceiving the knowledge.
o Eg. By looking the Dhuma in the mountain,
inferring the Agni on the basis of such presence,
which the person has already seen before. Here the
knowledge is attained by the person. This does not
convey the Gyana for others.
B. Pararthanumana –
यत्तु स्वयं धूमात ् अि नमनुमाय परं प्र त बोध यतुं पञ्चावयव
वा यं प्रयुज्यते तत ् पराथार्कनुमानम ् |
- (त.सं. 41)
o In this the observer first attains the Inferential
Knowledge and then by using the Panchavayava
Vakya, makes the others to understand it.
o One person infers the Agni from the Dhuma and
conveys the same knowledge through
Panchavayava Vakya. Thus the Pararthanumana
helps to transfer the knowledge authentically.
o In this type of knowledge, there will not be any
doubt, as it is proved by the Panchavayava Vakya.
❑ Panchavayava Vakya – (पञ्चावयव वा य )
प्र तज्ञाहे तूदाहरणउपनय नगमना न पञ्चावयवाः |
- (त.सं .)
o The Panchavayava are Pratigya, Hetu, Udaharana,
Upanaya, Nigamana.
o Charaka explains the same 5 under 44 Vadamarga
(Ch. Vi. 8) and says that the Pratigya is done first
and by the help of other 4 Avayavas’, the Pratigya is
proved i.e. Sthapana of Pratigya is done.
1. Pratigya (प्र तज्ञा ) –
o Statement of Hypothesis / Proposition
• पवर्कतो वि नमान ् इ त प्र तज्ञा | - (त. सं.)
• साध्य नदर्वे शः प्र तज्ञा | - (न्यायसूत्रि)े
• प्र तज्ञा नाम साध्यवचनम ् | - (च. व. 8/30)
o It is the Subject/Statement to be proved.
o It is the one which is possible in Paksha.
o Example –
A. The Hill is fiery.
B. The Sesame Oil is Vatashamaka.
C. Present patient is of Aamavata.
 2. Hetu (हे तु ) – Cause
• धूमवत्वात ् इ त हे तुः | - (त. सं.)
• साध्यसाधनं हे तुः | - (न्यायसूत्रि)े
• हे तुनार्कम उपलिब्ध कारणम ् – तत ् प्रत्यक्षम ्, अनुमानं, ऐ त यं,
औपम्यम ् इ त | - (च. व. 8/33)
o It is the Sadhana to prove the Pratigya.
o Sadhyavachana is proved by the help of Hetu.
o Charaka explains Hetu as cause of attaining the
Knowledge. They are – Pratyaksha, Anumana, Aitihya,
Aupamya.
o Example –
A. Because it is bellowing Smoke (Dhuma).
B. Because Sesame Oil is Snigdha.
C. Because there is Anupashaya in Sandhishula due to
Snehana.
3. Udaharana (उदाहरण ) –
o Example / Drushtanta
o To prove the Sadhya in the Paksha through the
Hetu, the Example of such coexistence in other
place should be given. Such Example is known as
Udaharana.
o Charaka names it as Drushtanta,
दृष्टान्तो नाम यत्रि मूखर्क वदुषां बुद् धसाम्यं, यो व यर्वं वणर्कय त |
यथा अि नः उष्णः, द्रवम ् उदकं, िस्थरा पृथ्वी, आ दत्यः
प्रकाशकः इ त | यथा आ दत्यः प्रकाशकः तथा सांख्यज्ञानं
प्रकाशकम ् इ त | - (च. व. 8/34)
o Explaining the Vishaya in such a way that, it is easily
understood by both kind of persons (मूख-र्क वदुषां) is
Udaharana.
o Eg. How the Sun brightens the Universe in the same
way, Sankhya Gyana brightens the Buddhi.
o The famous relationship between Sadhya & Sadhana
helps in understanding the Sadhya through Sadhana.
o Example –
A. Like the Kitchen (Mahanasa).
B. Like the Castor Oil.
C. Like Anupashaya in Sandhishula due to Snehana in
other Aamavata Rugna.
4. Upanaya (उपनय ) –
o Application
• तथा च अयम ् इ त उपनयः | - (त. सं.)
• व्यािप्त व शष्टस्य हे तोः पक्षधमर्कता प्र तपादकं वचनम ्
उपनयः | - (त. सं.)
o Applying the general or common rule to the
particular case to justify the Sadhya is Upanaya.
o As it has happened elsewhere, it will be the case
here also – this type of Application is known as
Upanaya.
o Example –
A. As the Kitchen bellows the Smoke because of fire,
the Hill also bellows Smoke indicating fire.
B. As the Castor Oil is Snigdha & subside Vata, the
Sesame Oil is also Snigdha & should do the same
action.
C. As in other patients of Aamavata there is
Anupashaya in Sandhishula due to Snehana, the
same happened with Present patient indicating
the disease as Aamavata.
5. Nigamana ( नगमन ) –
o Conclusion / Hence proved
• तस्मात ् तथा इ त नगमनम ् | - (त. सं.)
• हे त्वपदे शात ् प्र तज्ञायाः पुनवर्कचनं नगमनम ् |
- (न्यायसूत्रि)े
o By the above Steps Pratigya is proved in
Nigamana.
o It involves the repetition of the Pratigya.
o Coming to the Conclusion that – “Hence, it is like
this” is Nigamana.
o Hence accepting the Pratigya as Valid.
o Example –
A. Hence, The Hill is fiery.
B. Hence, The Sesame Oil is Vatashamaka.
C. Hence, the Present patient is of Aamavata.
 HETU
• One need the help of Hetu to prove the Sadhya
through Anumana Pramana.
• Ayurveda considers the Hetu as an important
factor which is needed to prove a number of
अनु मानगम्य भाव in the Roga & Rogi –
तद्यथा- अि नं जरणश त्या परीक्षेत, बलं व्यायामश त्या,
श्रोत्रिादी न शब्दाद्यथर्कग्रहणेन, मनोऽथार्कव्य भचरणेन, वज्ञानं
व्यवसायेन, रजःसङ्गेन, मोहम वज्ञानेन, क्रोधम भद्रोहे ण, शोकं
दै न्येन, हषर्कमामोदे न, प्री तं तोषेण, भयं वषादे न, धैयम र्क वषादे न,
वीयर्कमुत्थानेन, अवस्थानम वभ्रमेण, श्रद्धाम भप्रायेण, मेधां
ग्रहणेन, सञ्ज्ञां नामग्रहणेन, स्मृ तं स्मरणेन, ह्रियमपत्रिपणेन,
शीलमनुशीलनेन, द्वेषं प्र तषेधेन, उप धमनुबन्धेन,
धृ तमलौल्येन, व यतां वधेयतया,
वयोभि तसात्म्यव्या धसमुत्थाना न
कालदे शोपशयवेदना वशेषेण, गूढ लङ्गं
व्या धमुपशयानुपशयाभ्यां, दोषप्रमाण वशेषमपचार वशेषेण,
आयुषः क्षयम रष्टै ः, उपिस्थतश्रेयस्त्वं कल्याणा भ नवेशन े , अमलं
सत्त्वम वकारे ण, ग्रह यास्तु मृदद ु ारुणत्वं स्वप्नदशर्कनम भप्रायं
द् वष्टे ष्टसुखदुःखा न चातुरप रप्र नेनैव वद्या द त || - (च. व.
4/8)
• Charaka defines Hetu as –
हे तुनार्कमोपलिब्धकारणं ; तत ् प्रत्यक्षम ्, अनुमानम ्, ऐ त यम ्,
औपम्य म त; ए भहर्वे तु भयर्कदप
ु लभ्यते तत ् तत्त्वम ् || - (च. व
8/33)
o The Karana / Sadhana to attain the knowledge is
Hetu. To attain the Tattvagyana / Real Knowledge,
He explains 4 types of Hetus’ – They are
Pratyaksha, Anumana, Aitihya, Aupamya ;
through which the real knowledge is attained.
 Types of Hetu
According to Tarka Sangraha – Based on
“Sahacharya Niyama”
1. Kevala Anvayi
2. Kevala Vyatireki
3. Anvaya Vyatireki

According to Nyaya Darshana –

1. Sadhetu
2. Asadhetu
1. Kevala Anvayi – Wherever Hetu exists, there the
Sadhya also exists. This type of positive
concomitance is Kevala Anvayi.
Eg. Mahanasa – here there is no possibility of
absence of Hetu & Sadhya.
2. Kevala Vyatireki – Wherever the Sadhya does not
exist, there is no existence of Hetu. This type of
negative concomitance is Kevala Vyatireki.
Eg. Mahahruda – here there is no possibility of
presence of both Hetu & Sadhya.
3. Anvaya Vyatireki –
• Concomitance is proved in both positive & negative
aspects (through both Anvaya & Vyatireka); then
this is called as Anvaya Vyatireki.
Eg. Vyapti between Agni & Dhuma can be proved by
Anvaya Vyatireka Hetu.
Where there is Dhuma, there is Agni
AND
Where there is no Agni, there is no Dhuma.
 Properties of Sadhetu
▪ The Hetu which successfully proves the Sadhya;
having specific qualities is called as Sadhetu.
▪ There are 5 Properties/Characteristics of
Sadhetu.
A. Pakshe Sattvam –
The Hetu should be existing in the Paksha.
Eg. After seeing the Dhuma in the Mountain, we
can infer the Agni in the Mountain. Here Mountain
is the Paksha ; where there should be the Hetu, to
prove the Sadhya successfully. Thus, existence of
Hetu in the Paksha is one of the Lakshana of
Sadhetu.
B. Sapakshe Sattvam –
Presence of Hetu in the Sapaksha as well, is
Sadhetu.
By the knowledge of existence of Hetu in the
Sapaksha ; we can infer the Sadhya in the Paksha.
Eg. We know the Dhuma in the Mahanasa as a
common factor. By looking into the same Dhuma in
the Mountain, we apply the same rule in the
Paksha also. Hence we infer the Agni (Sadhya) in
the Mountain (Paksha).
Thus, the existence of Hetu in Sapaksha also is the
Lakshana of Sadhetu.
C. Vipakshe Vyavrutattva –
Absence of the Hetu in the Vipaksha is a Lakshana
of Sadhetu.
The Hetu will not be there where there is no
possibility of existence of Sadhya.
The place where there is no possibility of
existence of Sadhya is Vipaksha.
Eg. Mahahruda (Lake) is the Vipaksha for Agni.
Here the Hetu Dhuma does not exist. Such absence
of Hetu in the Vipaksha is called Vipakshe
Vyavrutattva – as the Lakshana of Sadhetu.
D. Asat Pratipakshatva – (Related to Hetu)
Absence of contradictory Hetu to disprove the
Sadhya is called Asat Pratipakshatva.
When the Sadhya is proved by one Hetu, then that
should not be disproved by another Hetu. Such
contradictory Hetu should not be there in
Anumana Pramana.
Hence, the absence of Pratipaksha to disprove the
Sadhya becomes the Lakshana of Sadhetu.
Eg. Where there is a Dhuma, there is Agni, but if it
is Raining then it will not be True.
E. Abadhitatva – (Related to Pramana)
Absence of contradiction from other Pramanas’ to
the Anumana Pramana is Abadhitatva.
Hence, the Hetu which proves the Sadhya and is
not contradicted by any other Pramana is the
Sadhetu.

These Five are the Properties/Characteristics of

Sadhetu.
 Ahetu/Asat Hetu/ Hetvabhasa
▪ The Hetu which does not possess the qualities of
Sadhetu is Asadhetu. It looks like Hetu but it is not
the actual Hetu. Hence it is called as Ahetu.
▪ Since it mimics the Hetu, it is called as
“Hetvabhasa.”
 Ahetu/Asat Hetu/ Hetvabhasa
1. अहे तुः असाधक हे तुः इ त अथर्कः | - (चक्रपा ण)
The Hetu which fails to prove the Sadhya is Ahetu.

2. हे तुवत ् आभासन्ते न तु वास्त वक हे तवः ते हे त्वाभासाः |

- (तकर्कसंग्रह)
That which is not the real Hetu, but imitates the
Hetu is called as Hetvabhasa.
 Types of Ahetu
1. According to Charaka – 3 Types
अहे तुनार्कम प्रकरणसमः सं शयसमः व यर्कसमः च इ त |
- (च. व. 8/57)
A. Prakarana Sama Ahetu
B. Samshaya Sama Ahetu
C. Varnya Sama Ahetu
 Types of Ahetu
A. Prakarana Sama Ahetu – (Similar Reason)
तत्रि प्रकरणसमोनाम अहे तुयथर्क ा अन्यः शरीरात ् आत्मा नत्य
इ त परो ब्रूयात ् यस्मात ् अन्यः शरीरात ् आत्मा तस्मात ्
नत्यः | न ह य एव पक्षः स एव हे तुः इ त |
- The Sadhetu proves the Sadhya in the Paksha.
Hence Hetu & Paksha should be different. If the
Paksha itself is considered as the Hetu to prove
the Sadhya, then that Hetu given becomes
“Prakaranasama Ahetu.” Because, the Paksha itself
cannot be the Hetu.
Eg. Hetu – Shareerat Anyatva of Atma
Sadhya – Atma Nitya
Paksha – Shareerat Anya Atma
Here the Nityatva is proved in the Shareerat Anya
Atma through Shareerat Anyatva of Atma as Hetu.
Hence Shareerat Anyatva of Atma becomes
Prakaranasama Ahetu, as the given Hetu & Paksha
are one and the same.
B. Samshaya Sama Ahetu –(Suspicious Reason)
संशयसमो नाम अहे तुः य एव संशय हे तुः स एव संशयच्छे द
हे तुः, यथा अयम ् आयुवर्वेद एकदे शमाह कन्वयं च कत्सकः
स्यात ् न वे त संशयो परो ब्रूयात ् यस्मात ् अयम ् आयुवर्वेद
एकदे शमाह तस्मात ् च कत्सको अयम ् इ त | - (च. व.
8/57)
In Sanshayasama Ahetu, the Hetu given to raise
the Sanshaya itself is considered as the Hetu to
clarify the Sanshaya. Both Sanshaya Hetu &
Sanshaya Cheda Hetu are one and the same. Hence
the given Hetu fails to prove the Sadhya.
Eg. Hetu (Sanshaya Hetu)–Ayurveda Ekadesha
Gyana
Sadhya – He is a Chikitsak (Yes / No)
Hetu (Sanshaya Cheda Hetu) – Ayurveda
Ekadesha Gyana

Here Ayurveda Ekadesha Gyana is the Hetu

considered to prove him as Chikitsak; but the same
hetu creates the Sanshaya about the Sadhya. Hence
the given Hetu is “Sanshayasama Ahetu.”
C. Varnya Sama Ahetu –(Non-specific Reason)
In Varnyasama Ahetu, the Hetu given to prove the
Sadhya does not prove the Drushtanta. Hence the
Hetu cannot prove the Sadhya.
Eg. Hetu – Asparshatva
Sadhya – Buddhi is Anitya
Drushtanta – Shabda is Anitya
Here the Anityatva of Shabda i.e. Drushtanta
cannot be proved through the Asparshatva Hetu.
Then how the same Hetu can prove the Sadhya? i.e.
Varnyasama Ahetu (Asparshatva) fails to prove the
Anityatva of Buddhi because, it fails to prove the
Drushtanta.
उदाहरण – य द कोई कहता है क,
अस्पशर्कनीय होने से बुद् ध अ नत्य है , शब्द के समान |

यहा जो दृष्टान्त है – “शब्द अ नत्य है ”, वही स्था पत नही है ,

अथार्कत ् व यर्क है और साध्य अथार्कत ् “बुद् ध अ नत्य है ” वह भी
व यर्क है | दोनों व यर्क होने से इसे व यर्कसम अहे तु कहा जाता है |
 HETWABHASA
▪ हे तु + आभास = हे त्वाभास
▪ हे तुवत ् आभासन्ते न तु वास्त वक हे तवः ते
हे त्वाभासाः | (तकर्कसंग्रह)
- That which is not the real Hetu, but imitates
(नकल करना) the Hetu is called as
Hetwabhasa.
- Charakacharya’s Ahetu is identical with
Hetwabhasa of Nyaya.
• Tarkasangraha explains 5 Types of Hetvabhasa-
सव्य भचार वरूद्ध सत्प्र तपक्ष अ सद्ध बा धताः
पञ्च हे त्वाभासाः | - (त. सं .)
1. Savyabhichara

2. Viruddha
3. Satpratipaksha

4. Asiddha

5. Badhita
1. Savyabhichara –
सव्य भचारोऽनैकािन्तकः | स त्रि वधः साधारण असाधारण
अनुपसं हा र भे दात ् | - (तकर्कसंग्रह )
▪ The Hetvabhasa in which the Hetu is Anekantika i.e.
the Hetu is seen at many places is called as
Savyabhichara Hetvabhasa.
▪ The Hetu which proves not only the Sadhya but also
the Asadhya, is called as Savyabhichara Hetvabhasa.
▪ हे तु साध्य के साथ नयत नहीं रहता |
▪ It is of Three Types –
A. Sadharana Savyabhichara –
B. Asadharana Savyabhichara –
C. Anupasamhari Savyabhichara –
A. Sadharana Savyabhichara Hetvabhasa –
▪ The Hetu is seen in the places of absence of Sadhya
also. Hence it should not be Sadhetu.
▪ हे तु कभी साध्य के साथ, कभी साध्य के अभाव के साथ दखाई
दे ता हैं |
▪ Example –
i. This Animal is Cow, as it is having Horns.
Paksha – Animal
Sadhya – Cow
Hetu – Horns
In the above statement Cow is the Sadhya & Horns are
the Hetu. But the Hetu Horns are not only present in the
Cow but also present in other Animals like – Buffalo,
Bull, Sheep, Goat etc. Hence, it is called as Sadharana
Savyabhichara Hetwabhasa.
ii. Anand is affected by Jwara, because he has
Agnimandya.
Paksha – Anand
Sadhya – Jwara
Hetu – Agnimandya
In the above statement Jwara is the Sadhya &
Agnimandya is the Hetu. But the Hetu Agnimandya is not
only present in the Jwara but also present in other
Diseases like – Ajeerna, Udara, Grahani etc. Hence, it is
called as Sadharana Savyabhichara Hetwabhasa.
iii. This Disease is Aamavata, as there is
Sandhishula.
Paksha – Disease
Sadhya – Aamavata
Hetu – Sandhishuka
In the above statement Aamavata is the Sadhya &
Sandhishula is the Hetu. But the Hetu Sandhishula is not
only present in the Aamavata but also present in other
Diseases like – Sandhigata Vata, Vatarakta,
Kroshtuksheersha etc. Hence, it is called as Sadharana
Savyabhichara Hetwabhasa.
B. Asadharana Savyabhichara Hetvabhasa –
▪ The Hetu exists in the Paksha but it is absent in both
Sapaksha & Vipaksha.
▪ हे तु प्रस्तुत पक्ष को छोडकर अन्य कसी उदाहरण में नही
मलता |
▪ दुसरा पक्ष है ले कन उसपर हे तु नही – So, No Drushtanta.
 ▪ Example –
1. शब्दो नत्यः शब्दत्वात ् |
Paksha – Shabda
Sadhya – Shabda is Nitya
Hetu – Shabdatva
In the above statement the Shabdatva Hetu given
to prove the Nityatva of Shabda is present only in the
Paksha Shabda and does not exist either in Sapaksha or
Vipaksha. As the Shabdatva is present only in Shabda, we
can not give any other Drushtanta to prove the Nityatva
of Shabda. Hence, it is called as Asadharana
Savyabhichara Hetvabhasa.
2. This Patient has Vata Vyadhi because his limbs are
black coloured.
Paksha – Patient
Sadhya – Patient has Vata Vyadhi
Hetu – Limbs are black coloured
In the above statement – ‘Limbs are black
coloured’ this Hetu given to prove the Vata Vyadhi in the
patient is present only in the Paksha and does not exist
either in Sapaksha or Vipaksha. As the Limbs are black
coloured only in Vata Vyadhi, we can not give any other
Drushtanta to prove the Vata Vyadhi in the Patient.
Hence, it is called as Asadharana Savyabhichara
Hetvabhasa.
 C. Anupasamhari Savyabhichara Hetvabhasa –
▪ The Hetu has no Anvaya & Vyatireka Drushtantas’.
▪ पक्ष के अलावा अन्य कोई पदाथर्क नहीं बचता |
▪ दुसरा पक्ष ही नही – So, No Drushtanta
▪ Example –
1. सवर्वं पाञ्चभौ तकं कायर्कद्रव्यत्वात ् |
Paksha – Sarvam
Sadhya – Panchabhautikam
Hetu – Karyadravyatvat
In the above statement, neither positive nor negative
example is available because through ‘Sarvam’ what is to
be taken and what is not that is not been cleared. Hence,
the quality – ‘Sapakshe Satvam’ is not available in this.
Hence, it is called as ‘Anupasamhari Savyabhichara
Hetvabhasa’.
2. Everything is Good, as it is a Creation of God.
(सबकुछ अच्छा है , ई वर की रचना होने के कारण |)
Paksha – Everything
Sadhya – Good
Hetu – Creation of God
In the above statement, neither positive nor negative
example is available because through ‘Everything’ what
is to be taken and what is not that is not been cleared.
Hence, the quality – ‘Sapakshe Satvam’ is not available in
this. Hence, it is called as ‘Anupasamhari
Savyabhichara Hetvabhasa’.

3. Every Experience has a Purpose, as it is a part of

God’s Grand Design.
2. Viruddha –
साध्य अभाव व्याप्तो हे तुः वरुद्धः | यथा शब्दो नत्यः
कृतकत्वात ् | - (तकर्कसंग्रह )
▪ Here the Hetu has Vyapti i.e. Sahacharya Niyama with
Sadhya Abhava. Hence, the Hetu fails to prove the
Sadhya, instead it proves the opposite/contradictory.
▪ जब हे तु साध्य को सद्ध न करे , अ पतु उसके अभाव को ही
सद्ध करे |
▪ Sadhya does not exist where the Hetu is available and
Hetu does not exist where the Sadhya is available.
 ▪ Example –
1. शब्दो नत्यः कृतकत्वात ् |
Paksha – Shabda
Sadhya – Nityatva of Shabda
Hetu – Krutakatva
In the above statement, the Krutakatva hetu instead
of proving the Nityatva of Shabda proves its Abhava i.e.
Anityatva of Shabda, because whatever is Krutak is
always Anitya. Hence, the Sadhya Abhava Vyapta Hetu is
‘Viruddha Hetvabhasa’.
2. This patient is suffering from Shakhashrita
Kamala, as his malapravrutti is Peetavarni.
Paksha – Patient
Sadhya – suffering from Shakhashrita Kamala
Hetu – malapravrutti is Peetavarni
In the above statement, the Peetavarni Malapravrutti
hetu instead of proving the Shakhashira Kamala proves
its Abhava/Opposite i.e. Koshthashrita Kamala, because
Peetavarni Malapravrutti is an ideal Lakshana of
Koshthashrita Kamala. Hence, the Sadhya Abhava Vyapta
Hetu is ‘Viruddha Hetvabhasa’.

3. This patient has Vata Vyadhi, as he feels burning

sensation in his Limbs.
3. Satpratipaksha –
साध्याभाव साधकं हे त्वन्तरं यस्य सः सत्प्र तपक्षः , यथा शब्दो
नत्यः श्रवणत्वात ् शब्दत्ववत ् | - (त. सं .)
▪ If there is another Hetu to disprove the Sadhya; the
Hetu given to prove the Sadhya becomes
Satpratipaksha Hetvabhasa.
▪ There is presence of Pratipaksha or opponent to
disprove the Sadhya.
▪ Hetu 1 – Proves the Sadhya
▪ Hetu 2 – Proves absence of Sadhya
▪ Example 1 – Hetu – Dhuma
Sadhya – Vahni
Paksha – Parvata
Another Hetu (proves absence of Sadhya / disprove the
Sadhya) – Parjanya (बारीश/Rain)
▪ Example 2 – Hetu – श्रवणत्व
Sadhya – Shabda is Nitya
Another Hetu (proves absence of Sadhya) – कृ तकत्व
When Shravanatva Hetu proves the Nityatva of Shabda,
the Krutakatva Hetu proves the Anityatva (i.e. Abhava of
Sadhya) of Shabda. Hence, Shravanatva Hetu becomes
‘Satpratipaksha Hetvabhasa’.
 4. Asiddha Hetvabhasa –
▪ When the Hetu given to prove the Sadhya itself is not
proved then that becomes Asiddha Hetvabhasa.
▪ It is of Three Types –
A. Ashrayasiddha Hetvabhasa –
यस्य हे तोः आश्रयः पक्षः अप्र सद्धः स हे तुः आश्रया सद्धः |
- (त. सं .)
As we know Paksha is the Ashraya for Hetu. If the Paksha
itself is not proved, then the Hetu becomes
Ashrayasiddha Hetvabhasa.
Example 1 – गगनार वन्द सुर भः अर वन्दत्वात ् |
हे तु – अर वन्दत्व साध्य – सुर भ
पक्ष – गगनार वन्द
▪ We can not prove the सुर भ in गगनार वन्द. Because, the
Paksha गगनार वन्द does not exist. Hence the हे तु
अर वन्दत्व has no आश्रय and is आश्रया सद्ध हे त्वाभास .

▪ Example 2 – The Horns of Rabbit are sharp same as

that of Cow.
▪ Example 3 – The sound of the shadow is loud because
it resonates in the air.
2. Swaroopasiddha Hetvabhasa –
यो हे तुः आश्रये पक्षे न अवगम्यते सः स्वरूपा सद्धः |
- (त. सं .)
▪ If the Hetu given to prove the Sadhya does not exist in
the Paksha; that becomes Swaroopasiddha
Hetvabhasa.
▪ In the absence of Pakshadharmata, the Sadhya can not
be proved.
▪ Example 1 – शब्दो गुणः चाक्षुषत्वात ् |
हे तु – चाक्षुषत्व
साध्य – शब्द is गुण
पक्ष – शब्द
(आँखो से दखाई दे ना यह हे तु,
शब्द इस पक्ष पर नहीं होता |)
- Here the given Hetu Chakshushatva does not exist in
the Paksha-Shabda. Hence, Chakshushatva Hetu cannot
prove the Gunatva of Shabda.

▪ Example 2 – अि नमांद्य से ग्र सत बालक को भरपेट खाता

दे ख उसको भूख लगी है , यह अनुमान करना |
3. Vyapyatvasiddha Hetvabhasa –
सोपा धको हे तुः व्याप्यत्वा सद्धः | - (तकर्कसं ग्रह )
▪ If the Hetu is effected by Upadhi (उपा ध), the Hetu
becomes Vyapyatvasiddha Hetvabahsa.
▪ For a Sadhetu, Hetu should be Vyapya and Sadhya
should be Vyapaka.
▪ But in Vyapyatvasiddha Hetvabhasa, the Hetu becomes
Vyapak and Sadhya becomes Vyapya i.e. the Hetu is
effected by some Upadhi.
▪ Example 1 – पवर्कतोऽयं धूमवान ् वि नमत्वात ् |
(This mountain has smoke because it possesses fire.)
हे तु – वि नमत्व पक्ष – पवर्कत
साध्य – धूम उपा ध – आद्रर्क इन्धन
(आँखो से दखाई दे ना यह हे तु,
शब्द इस पक्ष पर नहीं होता |)
- Here one can prove the Dhuma by the Agni only in the
presence of आद्रर्क इन्धन as Upadhi. Hence, the given
Hetu fails to prove the Sadhya in the absence of
Upadhi, which becomes ‘Vyapyatva Asiddha
Hetvabhasa’.
▪ Example 2 – Sameer is affected by Skin Disease, as
he was consuming the milk daily.
In the above example, daily milk consumption is the
Hetu, Sameer is Paksha & Skin Disease is Sadhya. Here, it
can not be said that consuming the milk daily causes for
the manifestation of the skin disease but with Upadhi or
Condition like consumption of milk with fruits daily
becomes able to prove the existence of Sadhya on
Paksha.
Hence, In the absence of Upadhi it becomes ‘Vyapyatva
Asiddha Hetvabhasa’.
5. Badhita –
यस्य हे तोः साध्याभावः प्रमाणान्तरे ण नि चतः स हे तुः
बा धतः | - (तकर्कसं ग्रह )
▪ When the Sadhya Abhava is proved by another
Pramana, then the Hetu which proves the Sadhya
becomes ‘Badhita Hetvabhasa’.
▪ प्रत्यक्षा द प्रमाणों से साध्य की सद् ध में बाधा |
▪ Example 1 – वि नः अनु ष्णः द्रव्यत्वात ् |
पक्ष – अि न
हे तु – द्रव्यत्व
साध्य – अनुष्णत्व of अि न
- Here the अनुष्णत्व of अि न is disproved by the
Pratyaksha Pramana. Hence, द्रव्यत्व - हे तु given to
prove the अनुष्णत्व of अि न is ‘Badhita Hetvabhasa’.
▪ Example 2 – Pitta is Sheeta because it is a Dravya like
Water.
▪ Example 3 – Guduchi is Madhura Rasatmak, as it is a
Dravya like Ksheera.
These are the 5 Types of Hetvabhasa according to
Tarkasangraha.