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2) Kevalanvayi: It is fixed affirmation or inherent relation between means and object. For instance, the [[agni]] and [[pitta dosha]] are affirmed or interrelated due to the presence of [[teja mahabhuta]] in both. The indispensable relation (ashraya-ashrayai bhava) between [[pitta dosha]] and [[rakta dhatu]] is an example of kevalanvayi. [A.Hr.Sutra Sthana.11/26-28]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> Similarly the relationship between observation of pathognomonic signs of any disease reflect the presence of the particular disease. For instance the relation between increased body temperature (santapa) and fever ([[jwara]]).[Cha.Sa.[[Chikitsa Sthana]] 3/31]
2) Kevalanvayi: It is fixed affirmation or inherent relation between means and object. For instance, the [[agni]] and [[pitta dosha]] are affirmed or interrelated due to the presence of [[teja mahabhuta]] in both. The indispensable relation (ashraya-ashrayai bhava) between [[pitta dosha]] and [[rakta dhatu]] is an example of kevalanvayi. [A.Hr.Sutra Sthana.11/26-28]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> Similarly the relationship between observation of pathognomonic signs of any disease reflect the presence of the particular disease. For instance the relation between increased body temperature (santapa) and fever ([[jwara]]).[Cha.Sa.[[Chikitsa Sthana]] 3/31]
3) Kevala-vyatireki: It is firm negation between the means and object. The [[prithvi mahabhuta]] will always be different from [[teja mahabuta]], non-concomitance (vyatirekavyapti) exists in both of these. This is observable in all the different physiological and anatomical entities as every structure is unique. The relation between [[vata dosha]] and [[asthi dhatu]] is indicative of kevala-vyatirekihetu.
3) Kevala-vyatireki: It is firm negation between the means and object. The [[prithvi mahabhuta]] will always be different from [[teja mahabhuta]], non-concomitance (vyatirekavyapti) exists in both of these. This is observable in all the different physiological and anatomical entities as every structure is unique. The relation between [[vata dosha]] and [[asthi dhatu]] is indicative of kevala-vyatirekihetu.
'''Two types based on objectives:'''
'''Two types based on objectives:'''