Changes

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]

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).

1) Futuristic prediction (purvavataanumana): 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.

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).

2) Inference of past history (sheshavataanumana): 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.

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.  

3) General inference (samanyatodrishta): 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.  

Purvavataanumana represents future or antecedent knowledge, sheshavataanumana represents past or subsequent knowledge and samanyatodrishta explains present or analogous knowledge.  

Two types of anumana based on targeted recipients are described namely: swartha (for information of oneself) and parartha anumana (made for providing the information to other). (Tarkasangraha)

Two types of anumana based on targeted recipients are described namely: swartha (for information of oneself) and parartha anumana (made for providing the information to other). (Tarkasangraha)

1. Swartha-anumana (personal inference): It is inference from one’s own perspective or predictions. It is private conclusion made by the examiner based on previous knowledge. It does not require to be explained to other. It is the process of recognition of characteristic sign leading to logical reasoning and inference (linga-paramarsha).  

1. Personal inference (swartha-anumana): It is inference from one’s own perspective or predictions. It is private conclusion made by the examiner based on previous knowledge. It does not require to be explained to other. It is the process of recognition of characteristic sign leading to logical reasoning and inference (linga-paramarsha).  

2. Parartha –anumana (demonstrative inference): It is inference made to explain the perspective or prediction to others. It is meant for demonstration of knowledge to others. In order to convey the inference to others the medium of five syllogisms (pacha-avayavivakya) is proposed. These are explained as a part of vaada-marga that enables an individual to convey or convince the opinion about any phenomena.[Cha.Sa.[[Vimana Sthana]] 8/34] These can be elaborated as follows-

2. Demonstrative inference (parartha –anumana): It is inference made to explain the perspective or prediction to others. It is meant for demonstration of knowledge to others. In order to convey the inference to others the medium of five syllogisms (pacha-avayavivakya) is proposed. These are explained as a part of vaada-marga that enables an individual to convey or convince the opinion about any phenomena.[Cha.Sa.[[Vimana Sthana]] 8/34] These can be elaborated as follows-

a. Pratijna (proposition):

a. Proposition (pratijna):

It is declaration or assertion of statement to be proved. It is the main subject or concern or argument.  

It is declaration or assertion of statement to be proved. It is the main subject or concern or argument.  

b. Hetu (reason, tool or cause):

b. Reason, tool or cause (hetu):

It is the tool, method or instrument to attain the knowledge or prove the phenomena. Pratyaksha, anumana, aitihya (aaptopadesha or testimony) and aupamya (analogy) are tools to obtain the rightful knowledge. [Cha.Sa. [[Vimana Sthana]] 8/35]

It is the tool, method or instrument to attain the knowledge or prove the phenomena. Pratyaksha, anumana, aitihya (aaptopadesha or testimony) and aupamya (analogy) are tools to obtain the rightful knowledge. [Cha.Sa. [[Vimana Sthana]] 8/35]

c. Udaharana or drishtanta (concomitance, example):

c. Concomitance, example (udaharana or drishtanta):

It denotes the concomitance or similarity of the observed phenomena with the existent knowledge. This generalizes the knowledge to both scholars and illiterate people equally. This knowledge is comprehensible to both the elite and ignorant recipient.  

It denotes the concomitance or similarity of the observed phenomena with the existent knowledge. This generalizes the knowledge to both scholars and illiterate people equally. This knowledge is comprehensible to both the elite and ignorant recipient.  

d. Upanaya (justification):

d. Justification (upanaya):

It compares, correlates initial proposition (pratijna) and established fact (drishtanta) to justify the activity. It is the application of general rule to the particular case. It  is described under the heading of sthapana. [Cha. Sa. [[Vimana Sthana]] 8/31] It is the assumptive correlation to generalize a particular rule.

It compares, correlates initial proposition (pratijna) and established fact (drishtanta) to justify the activity. It is the application of general rule to the particular case. It  is described under the heading of sthapana. [Cha. Sa. [[Vimana Sthana]] 8/31] It is the assumptive correlation to generalize a particular rule.

   

   

e. Nigamana (conclusion):

e. Conclusion (nigamana):

It is repetition of proposition or declaration. It involves the establishment of proposition with help of [[hetu]], drishtanta and upanaya.

It is repetition of proposition or declaration. It involves the establishment of proposition with help of [[hetu]], drishtanta and upanaya.