Difference between revisions of "Anumana pramana"

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Anumana is inferential knowledge. It means cognition that follows previous knowledge. It involves predicting assumptions or postulations about unknown or lesser-known facts based on understanding previously established phenomena. It explores the past history regarding any subject predicting present status and the prognosis of any phenomena. Thus anumana provides the information applicable to all time frames.  Preceded by direct perception ([[pratyaksha pramana]]), anumana can help in the logical reasoning of prospects of the subject. It enables the knowledge seeker to gain insights about the subject beyond perception. Anumana pramana explores the cause-effect relationship of known phenomena to postulate regarding the unknown phenomena. It can thus establish a correlation between effect and cause in retrospective and prospective studies.
 
Anumana is inferential knowledge. It means cognition that follows previous knowledge. It involves predicting assumptions or postulations about unknown or lesser-known facts based on understanding previously established phenomena. It explores the past history regarding any subject predicting present status and the prognosis of any phenomena. Thus anumana provides the information applicable to all time frames.  Preceded by direct perception ([[pratyaksha pramana]]), anumana can help in the logical reasoning of prospects of the subject. It enables the knowledge seeker to gain insights about the subject beyond perception. Anumana pramana explores the cause-effect relationship of known phenomena to postulate regarding the unknown phenomena. It can thus establish a correlation between effect and cause in retrospective and prospective studies.
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{{Infobox
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|title =  Contributors
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|label1 = Section/Chapter/topic
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|data1 = Concepts/[[Pramana]]/Anumana pramana 
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|label2 = Authors
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|data2 = Bhojani M. K. <sup>1</sup>, Joglekar A. A.<sup>2</sup>
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|label3 = Reviewer
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|data3 = Basisht G.<sup>3</sup>,
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|label4 = Editors
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|data4 = Deole Y.S.<sup>4</sup> Basisht G.<sup>3</sup>
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|label5 = Affiliations
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|data5 = <sup>1</sup> Department of Sharira Kriya, All India Institute of Ayurveda, New Delhi
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<sup>2</sup>Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi
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<sup>3</sup> [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
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<sup>4</sup> Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
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|label6 = Correspondence emails
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|data6 = meera.samhita@aiia.gov.in,
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carakasamhita@gmail.com
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|label7 = Date of first publication:
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|data7 = March 22, 2022
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|label8 = DOI
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|data8 = under process
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}}
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<div style="text-align:justify;">
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==Etymology and derivation==
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The word ‘anumana’ is derived from the Sanskrit verb “ma” meaning to know and prefixed by “anu” meaning following or coming after. Anumana is an act of inferring or drawing a conclusion from given premises.[Monniere Williams dictionary]<ref>MW Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw&page=0037</ref>
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The word anumana (inferential cognition) denotes the process of anumitikarana (tool for inferential cognition) or prediction.[Shabdakalpadruma]<ref>SKD Cologne Scan [Internet]. [cited 2022 Feb 2]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=SKD&page=1-050</ref>
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Anumana pramana is an instrument of obtaining inferential knowledge that arises from subject deduction. [Tarkasangraha] A deduction is ascertaining facts with respect to the invariable characteristics of the subject. It is defined as knowledge that is produced after direct perception [[[pratyaksha pramana]]].<ref>Annambhatta, Tarkasangraha with English translation, printed and published by Nirnaya Sagar press 1876, page no 24</ref>
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It can be referred to as obtaining knowledge of indirect objects after perception. [Gangadhar rai]<ref>Jalpakalpataru, the complete text of Caraka Saṁhita, edited by Kaviraja Gangadhara with commentary (1880–81), Volume 1, Chapter 11/21-22 Second Edition, Calcutta Page no.514</ref>  Vaschaspatyam describes it as a resultant of knowledge of [[linga]] (characteristic mark) with the help of lingi (universally accepted characteristic).<ref>VCP Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=VCP&page=0181</ref>
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==Definition==
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Anumana is a tool of obtaining knowledge preceded by [[pratyaksha pramana]]. It provides knowledge of the past, present, and future. For example, the presence of fire can be inferred on appearance of smoke; the copulation in past is inferred by witnessing pregnancy, and predicting the future tree after examining the seed.  [Cha.Sa.[[Sutra Sthana]] 11/21-22)]
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Anumana is the indirect inferential knowledge based on yukti i.e. reasoning, logic, and experiments. [Cha.Sa.[[Vimana Sthana]] 4/4]
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Anumana is the reasoning supported by invariable concomitance such as the knowledge of [[agni]] (is examined) by the power of digestion; that of the strength of a person by analyzing the capacity to exercise, competency of auditory organ etc. by the ability of perception of sound, etc. [Cha.Sa.[[Vimana Sthana]] 8/40]
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Anumana is accurate, clear, and establishes the relation between [[linga]] and lingi. [Dalhana on Su.Sa.Sutra Sthana 1/16]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>
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==Synonyms of Anumana==
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#Tarka [Cha.Sa.[[Vimana Sthana]] 8]
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#Linga-grahya [Cha.Sa.[[Sharira Sthana]] 1/62]
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#Paramarsha (Tarkasangraha)
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==Types==
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'''Three types based on chronological inference:'''
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Based on the time frame of the knowledge obtained, anumana is of 3 types- past, present and future. [Nyaya philosophy,Chakrapani on Cha.Sa. [[Sutra Sthana]] 11/21-22]
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1) Purvavataanumana (futuristic prediction): This is to predict about effect (karya) from the cause ([[karana]]). It is the inference of effect from cause (kaaranatkarya-anumana).
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It refers to inferring to actions in the future. For instance, the production of future fruiting can be assumed by looking at the seed. This resembles to analysis of preliminary or rudimentary knowledge is done to gain information about future probabilities. The prediction of impending disease after examining the etiological factors can be done. For instance, the habit of pica (mrudbhakshana) indicates the occurrence of anaemia ([[pandu]]) disease in future. The premonitory features indicate future disease conditions.
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2) Sheshavataanumana (inference of past history): This is to predict about cause ([[karana]]) from effect (karya). It is inference of cause from the effect (kaaryatkarana-anumana).
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It refers to inferring the actions in the past. Here the visible effect is analyzed to obtain its possible cause. It resembles the analytic method of study where analysis of knowledge of the gross object is done to acquire the minutest details. For instance, the evidence of pregnancy infers the act of copulation done in the past. For example, the appearance of signs and symptoms of any disease refers to the past infection or inflammation.
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3) Samanyatodrishta (general inference): It is inference regarding the knowledge by the generalization of concept or a common phenomena.
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Purvavataanumana represents future or antecedent knowledge, sheshavataanumana represents past or subsequent knowledge and samanyatodrishta explains present or analogous knowledge.
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'''Three types based on methods of inference:'''
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There are three other types of anumana based on the cause ([[hetu]]) as below. (Tarkasangraha)<ref>Vishwanath panchanana, Nyaya siddhant muktavali, edited and published by Kshemraj Shrikrishnadas, 1958, page number 131-132</ref>
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== References ==
 
== References ==
  
 
  Page under construction
 
  Page under construction

Revision as of 05:35, 22 March 2022

Anumana is inferential knowledge. It means cognition that follows previous knowledge. It involves predicting assumptions or postulations about unknown or lesser-known facts based on understanding previously established phenomena. It explores the past history regarding any subject predicting present status and the prognosis of any phenomena. Thus anumana provides the information applicable to all time frames. Preceded by direct perception (pratyaksha pramana), anumana can help in the logical reasoning of prospects of the subject. It enables the knowledge seeker to gain insights about the subject beyond perception. Anumana pramana explores the cause-effect relationship of known phenomena to postulate regarding the unknown phenomena. It can thus establish a correlation between effect and cause in retrospective and prospective studies.

Contributors
Section/Chapter/topic Concepts/Pramana/Anumana pramana
Authors Bhojani M. K. 1, Joglekar A. A.2
Reviewer Basisht G.3,
Editors Deole Y.S.4 Basisht G.3
Affiliations

1 Department of Sharira Kriya, All India Institute of Ayurveda, New Delhi

2Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi

3 Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India

4 Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
Correspondence emails

meera.samhita@aiia.gov.in,

carakasamhita@gmail.com
Date of first publication: March 22, 2022
DOI under process

Etymology and derivation

The word ‘anumana’ is derived from the Sanskrit verb “ma” meaning to know and prefixed by “anu” meaning following or coming after. Anumana is an act of inferring or drawing a conclusion from given premises.[Monniere Williams dictionary][1]

The word anumana (inferential cognition) denotes the process of anumitikarana (tool for inferential cognition) or prediction.[Shabdakalpadruma][2]

Anumana pramana is an instrument of obtaining inferential knowledge that arises from subject deduction. [Tarkasangraha] A deduction is ascertaining facts with respect to the invariable characteristics of the subject. It is defined as knowledge that is produced after direct perception [[[pratyaksha pramana]]].[3]

It can be referred to as obtaining knowledge of indirect objects after perception. [Gangadhar rai][4] Vaschaspatyam describes it as a resultant of knowledge of linga (characteristic mark) with the help of lingi (universally accepted characteristic).[5]

Definition

Anumana is a tool of obtaining knowledge preceded by pratyaksha pramana. It provides knowledge of the past, present, and future. For example, the presence of fire can be inferred on appearance of smoke; the copulation in past is inferred by witnessing pregnancy, and predicting the future tree after examining the seed. [Cha.Sa.Sutra Sthana 11/21-22)]

Anumana is the indirect inferential knowledge based on yukti i.e. reasoning, logic, and experiments. [Cha.Sa.Vimana Sthana 4/4]

Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of the strength of a person by analyzing the capacity to exercise, competency of auditory organ etc. by the ability of perception of sound, etc. [Cha.Sa.Vimana Sthana 8/40]

Anumana is accurate, clear, and establishes the relation between linga and lingi. [Dalhana on Su.Sa.Sutra Sthana 1/16][6]

Synonyms of Anumana

  1. Tarka [Cha.Sa.Vimana Sthana 8]
  2. Linga-grahya [Cha.Sa.Sharira Sthana 1/62]
  3. Paramarsha (Tarkasangraha)

Types

Three types based on chronological inference:

Based on the time frame of the knowledge obtained, anumana is of 3 types- past, present and future. [Nyaya philosophy,Chakrapani on Cha.Sa. Sutra Sthana 11/21-22]

1) Purvavataanumana (futuristic prediction): This is to predict about effect (karya) from the cause (karana). It is the inference of effect from cause (kaaranatkarya-anumana).

It refers to inferring to actions in the future. For instance, the production of future fruiting can be assumed by looking at the seed. This resembles to analysis of preliminary or rudimentary knowledge is done to gain information about future probabilities. The prediction of impending disease after examining the etiological factors can be done. For instance, the habit of pica (mrudbhakshana) indicates the occurrence of anaemia (pandu) disease in future. The premonitory features indicate future disease conditions.

2) Sheshavataanumana (inference of past history): This is to predict about cause (karana) from effect (karya). It is inference of cause from the effect (kaaryatkarana-anumana).

It refers to inferring the actions in the past. Here the visible effect is analyzed to obtain its possible cause. It resembles the analytic method of study where analysis of knowledge of the gross object is done to acquire the minutest details. For instance, the evidence of pregnancy infers the act of copulation done in the past. For example, the appearance of signs and symptoms of any disease refers to the past infection or inflammation.

3) Samanyatodrishta (general inference): It is inference regarding the knowledge by the generalization of concept or a common phenomena. Purvavataanumana represents future or antecedent knowledge, sheshavataanumana represents past or subsequent knowledge and samanyatodrishta explains present or analogous knowledge.

Three types based on methods of inference:

There are three other types of anumana based on the cause (hetu) as below. (Tarkasangraha)[7]


References

Page under construction
  1. ↑ MW Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw&page=0037
  2. ↑ SKD Cologne Scan [Internet]. [cited 2022 Feb 2]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=SKD&page=1-050
  3. ↑ Annambhatta, Tarkasangraha with English translation, printed and published by Nirnaya Sagar press 1876, page no 24
  4. ↑ Jalpakalpataru, the complete text of Caraka Saṁhita, edited by Kaviraja Gangadhara with commentary (1880–81), Volume 1, Chapter 11/21-22 Second Edition, Calcutta Page no.514
  5. ↑ VCP Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=VCP&page=0181
  6. ↑ Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.
  7. ↑ Vishwanath panchanana, Nyaya siddhant muktavali, edited and published by Kshemraj Shrikrishnadas, 1958, page number 131-132
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