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|title=Upamana pramana
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|description= Upamana pramana is acquiring knowledge with some analogous examples or similar known descriptions.
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Upamana pramana is acquiring knowledge with some analogous examples or similar known descriptions. It is the source of our knowledge regarding the relationship between names and things to be named. Upamana is assimilative knowledge. The base of knowledge is the resemblance or similarities and dissimilarities between two objects and their comparison to obtaining knowledge about unknown phenomena. Sushruta explained this as a separate tool for learning. [Su. Sa. Sutra Sthana. 1/16]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> Other ancient scholars like Vaisheshika, Sankhya, Yoga , Jain , Bauddha included this [[pramana]] under [[anumana pramana]]. It has immense utility in the field of medicine. The present article describes applications of analogy in nomenclature, diagnosis, and treatment of diseases.
{{Infobox
|title = Contributors
|label1 = Section/Chapter/topic
|data1 = Concepts/[[Pramana]]/Upamana pramana
|label2 = Authors
|data2 = Bhojani M. K. <sup>1</sup>, Joglekar A. A.<sup>2</sup>
|label3 = Reviewer
|data3 = Basisht G.<sup>3</sup>,
|label4 = Editors
|data4 = Deole Y.S.<sup>4</sup>Basisht G.<sup>3</sup>
|label5 = Affiliations
|data5 = <sup>1</sup> Department of Sharira Kriya, All India Institute of Ayurveda, New Delhi
<sup>2</sup>Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi
<sup>3</sup> [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
<sup>4</sup> Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
|label6 = Correspondence emails
|data6 = meera.samhita@aiia.gov.in,
carakasamhita@gmail.com
|label7 = Date of first publication:
|data7 = April08, 2022
|label8 = DOI
|data8 = under process
}}
==Etymology and derivation==
The word ‘upamana’ is derived from Sanskrit verb ‘ma’, meaning to measure or to know and a prefix ‘upa’ meaning towards or near to or resemblance.<ref>Sushruta, Sushrut Samhita, Sutra Sthana, Vedotpatti Adhyaya, 1/16, edited by Acharya Jadavji Trikamji, Reprinted 2017 Chaukhamba Sanskrit Sansthan, Varanasi, Page no 4
0764-c" https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=MW72&page=0764-c</ref>
Monnier Williams dictionary defines upamana as a comparison, resemblance, analogy, simile, or an object with which anything is compared.<ref>MW Cologne Scan [Internet]. [cited 2022 Feb 13]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=MW & page=203</ref> Apte Sanskrit dictionary describes upamana as resemblance, comparison.<ref>AP90 Cologne Scan [Internet]. [cited 2022 Mar 14]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/cslapidev/servepdf.php?dict=AP90&page=0326-b</ref>
==Definition==
In [[Charak Samhita]], upamana pramana is described ‘aupamya’ in context of logical terms for reasoning (vaadamarga). It is the description of the similarity between two objects. Analogy of the disease dandaka (disease or condition where body becomes rigid like a rod) and danda (rod) is described. Dhanustambha (tetany oropisthotonos) is named due to its similarity with dhanushya (bow) and a physician with that of an archer. [Cha.Sa.[[Vimana Sthana]] 8/42]
Upamana is method of obtaining knowledge through the comparison with well-known or established fact. It is particularly instrumental in obtaining knowledge of objects that are minute, rejected, distant or complex to comprehend. [Dalhana on Su.Sa.Sutra Sthana.1/16].<ref name=Susruta/>
Tarkasangraha defines upamana as an instrumental cause or act of comparing two phenomena with each other. [Tarkasangraha 56]<ref>Annambhatta, Tarkasangraha, edited by Satkari sharma, Upamana Paricheda, Shloka number 56, reprinted 2011, Chaukhamba Sanskrit Sansthan, Varanasi, page no 63-64</ref> Finding the relation or comparison between the characteristic feature and one possessing it, is termed as ‘upamiti’. It is the cognition through the means of upamana (analogy). Tarkasangraha gives an example of wild animal termed ‘gavaya’ which resembles a cow. When an individual is unaware about the identification or appearance of gavaya, on noticing the unknown animal he recollects the information regarding the resemblance with a cow and can predict that the animal is gavaya. Thus designation of gavaya is only possible after knowing its resemblance with a known entities like cow. This is possible with the help of upamana pramana.<ref>A laxmipathi, A textbook of ayurveda philosophical background, Upamana, Chapter 3, Volume 1, Section 2, First edition ,2004, Chaukhamba Sanskrit Pratisthana, Delhi, Page no. 40</ref>
==Synonyms==
#Sadrishya Dnyana [Tarkasangraha]
#Aupamya [Cha.Sa.[[Vimana Sthana]].8/42]
#Upamiti [Tarkasangraha]
#Drishtanta [Cha.Sa.[[Vimana Sthana]].8/31]
#Udaharana [Cha.Sa.[[Vimana Sthana]].8/149] , [Chakrapani on Cha.Sa.[[Vimana Sthana]].8/3]
==Types of upamana pramana==
Nyaya philosophy describes three classifications of upamana pramana as below:
#Sadrishya-vishishtapindadnyana (similarity-based)
#Vaidharmya-vishishtapindadnyana (dissimilarity based)
#Asadharanadharma vishishta (peculiarity based)
[Nyayavarthika Teeka on Nyaya Darshana]<ref>Vachaspati, Nyayavartika Teeka on Nyaya Darshana, Prathamadhyaya, Upamana Pramana, Traividhyam, Shloka 43, printed published and sold by Jayakrishnadas haridas gupta, chaukhamba Sanskrit series office, Varanasi, page no. 197-199</ref>
Some scholars accept only two types of upamana i.e. one based on similarity (sadharmya-upamana) and one based on dissimilarity (vaidharmya-upamana).<ref>Yogesh Chandra Mishra, Padartha Vigyana, Edited by Prof. Dr. Jyotiramitra Acharya, Edition 2004, Varanasi, Chaukhambha Sanskrit Bhavan, Chapter No.15, Page No.455.</ref>
1. Similarity (sadrishya): The knowledge occurs based on the similarity between two objects or phenomena. For instance, the similarity of appearance between mole (tilakalaka) and sesame seed (tila).
2. Dissimilarity (vaidharmya): The knowledge is based on the dissimilarity in the comparable objects. For instance, a horse differs from an elephant due to lack of trunk. This enables observer to differentiate between the two. Similarly, the disease vomiting (chhardi) varies from loose stools (atisara) based on distinct prodromal signs.
3. Peculiarity (asadharana dharma vishishtapindadnyana): It is the peculiarity or specialty of a particular object or phenomenon that differentiates it from the rest of phenomena. For instance, the fever ([[jwara]]) is different from every other disease due to its peculiar symptom of pyrexia or santapa.
==Importance==
Upamana pramana helps to understand new, unknown or invisible objects on the basis of recognition and proven phenomena. This helps in generalization of concept that can be understood by individuals of varied intellect. It also helps in easy comprehension of the subject enabling the lay persons or beginners to understand the same. It is also important source of knowledge for other [[pramana]] like [[pratyaksha pramana]], [[anumana pramana]] and aptopadesha. According to some theories, upamana pramana requires the knowledge of other [[pramana]] including direct perception (pratyaksha), inferential knowledge (anumana) and authoritative statements (aaptopadesha).
===Importance in understanding [[Ayurveda]] physiology===
The theory of similarity in man and the Universe ([[loka-purusha samya]]) is largely based on the upamana pramana. The [[purusha]] or individual is considered as epitome or miniature of the universe.[Cha.Sa.[[Shareera Sthana]].5/5] The different organs and entities in the human body represent the entities in the universe.[Cha.Sa.[[Shareera Sthana]].4/13] For instance, in a person, [[prithvi]], [[apa]], [[tejas]], [[vayu]], [[akasha]], and brahman are represented in structural form, moisture, heat, vital breath, space, and oneself ([[atman]]), respectively. Similarly, Indra in the universe is represented by ego in the person. Aditya (the sun) is represented in the catabolic processes. Rudra is manifestation of agitation, Soma (the moon) is cheerfulness, Vasu is happiness, Marut (the air) is enthusiasm, Ashwin is lustre, Vishvadeva are sense organs and their objects, darkness is ignorance, light is knowledge.<ref>Purusha Vichaya Sharira [Internet]. Charak Samhita. 2021 [cited 2022 Feb 24]. Available from: https://www.carakasamhitaonline.com/index.php?title=Purusha_Vichaya_Sharira</ref> This relationship between microcosm and macrocosm is best determined by upamana pramana.
The different theories of transformation and nourishment of tissues (dhatuposhana nyaya) namely ksheeradadhi nyaya, kedarikulya nyaya, khalekapot nyaya are also based on the concept of upamana pramana.[Chakrapani commentary on Cha.Sa.[[Sutra Sthana]].28/4]
The physiology in [[Ayurveda]] is largely based on functional aspects than anatomical or structural components. Thus, the functions of entities like [[dosha]], [[dhatu]], [[srotas]] can be understood using the similes of environmental components depicting resemblance in functions and appearance. The [[tridosha]] and their functioning is commonly compared with wind (vayu), sun (surya) and moon (soma), highlighting the application of upamana pramana.[Cha.Sa.[[Chikitsa Sthana]].26/292][Cha.Sa.[[Chikitsa Sthana]].28/246]
The different maxims (nyaya) mentioned in [[Ayurveda]] like Shabdarchijalasantana nyaya also depict the similarities between the universe and individual physiology and guide the reader in understanding the basic concepts like digestion according to [[Ayurveda]]. [Su.Sa.Sutra Sthana.14/16]<ref name=Susruta/> Different physiological concepts and assessment criteria like phenotype ([[prakriti]]), similarity of the phenotype of humans and animals (anukatva) [Su.Sa.Shareera Sthana.4/64-73]<ref name=Susruta/> are explained with the help of upamana pramana.
===Importance in understanding [[Ayurveda]] anatomy===
Upamana pramana is most extensively used to describe the anatomical structures. The qualities and morphology of entities like semen ([[shukra]]), menstrual fluid ([[artava]]), bones ([[asthi]]), joints (sandhi), tendons (snayu), organs like heart (hridaya), bladder and urinary system (basti), body membranes (kala) are best described using the references from upamana pramana. Sushruta Samhita has thus extensively described various upamana for the above-mentioned entities in shareera sthana of the text. For instance, the functioning of cartilage and ligaments (snayu) is compared to that of a boat. [Su.Sa.Sharira Sthana.5/33]<ref name=Susruta/> The appearance of female genitalia (yoni) is compared with conch (Shankha Nabhi). [Su.Sa.Sharira Sthana.5/43] Morphology of heart (hridaya) is comparable with lotus (pundrika).[Su.Sa.Sharira Sthana.4/31]
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