Anumana Madhushri ma'am PDF

 INTRODUCTION : The scope & range of pratyaksha is very less & Apratyaksham is more, hence in the philosophy & Ayurveda utmost, priority is given to Anumana. य ं पम्; अन पम य म त | Ch.Su.11/7 Anumana pramana is given utmost importance & treated as an independent pr...

 INTRODUCTION : The scope & range of pratyaksha is very less & Apratyaksham is more, hence in the philosophy & Ayurveda utmost, priority is given to Anumana. य ं पम्; अन पम य म त | Ch.Su.11/7 Anumana pramana is given utmost importance & treated as an independent pramana but for attaining the true knowledge it should posses the prior experience of Pratyaksha gyana or Aptopadesha.  HISTORICAL REVIEW : Vaidika Kala – The word Nyaya is used as synonym for anumana or tarka. The most ancient description of nyaya hetu vidya can be found in Rigveda in Nasadeeya sookta in context of Parama Tatva darshana. Vedottara Kala – The word is used to refer Nyaya Shastra as it deals with Anumana pramana mainly. Taittariyaranyaka : मृ त: य मै त ं अनुमानचतु यम एतैरा द यम डलं सवैरवे व या यते ॥ Accepted anumana as pramana along with Smruti, Pratyaksha & Aitihya. Bruhadaranyaka Upanishad : In the mantras of Upanishad , along with pratyaksha Shravana , Manana is given 3rd place, where Manana is nothing but anumana / tarka. The knowledge which is obtained after hetu gyana is Anumana. ोत : ु तवा ये य: म त ोप भ: । म वा तु सतत येय: एते दशनहेतव: ॥ The word refers to manana. The knowledge obtained by hetu jnana is Manana which is Anumana. Mundakopanishad : Reference of Anumana can be found. Valmeeki Ramayana – Anumana is considered as a pramana along with Pratyaksha & Agama. Matsya Purana – अन तरं ज व े यो वेदा त य व न तु ा: । मीमंसा याय व या च माणा यूक संयगु ा ॥ Matsya purana considered nyaya & meemamsa shastra as pramana pradhana vidya. Smruti Sahitya of Yagyavalka – Included Nyaya Shastra in 40 types of vidya. Considered as Vedanga. Kautilya Arthashastra – आ वी क यी वाता द डनी त े त व ा: | Accepted Anvikshiki as adhyatma vidya saying it is more important than pratyaksha & agama. It is one of the 4 Vidyas. Manusmruti – Included in Shruti. Natyashastra – Refers to making an Inference. One of the 13 Garbha sandhi, a/c to natyashastra chapter 21. Anumana refers to one of 93 Alamkaras figure of speech mentioned by Ciranjiva Bhattacharya (17th Century) in his Kavyavilasa & is listed one of 89 Arthalamkaras. A/C to Ciranjiva , when this cause – effect relation is treated by the poets it takes shape of Alamkara. Cause is understood from the existence of an effect it is Anumana. Darshanika Kala – Except Charvaka darshana all excepted anumana as pramana. As Charvaka was nastika, he did not believe in Iswara, Punar Janma , Karmaphala etc. Hence did not accept Anumana. Nyaya Darshana – Vatsyayana described Anumana as the process by which from the perceived we get the knowledge of an associated unperceived. However, it is dependent on Pratyaksha & Agama. Vaiseshika darshana – Vaiseshika darshana explained & accepted only 2 pramanas i.e Pratyaksha & Anumana. Sankhya – 3 – Pratyaksha, Anumana, Shabda. Yoga darshana – Included pramana under Chitta Vritties along with Viparyaya, Vikalpa, Nidra & Smruti. Poorva Meemamsa , Jain darshana, Bauddha Darshana , Dvaita Vedanta all accepted Anumana Pramana. Samhita Kala – Reference of anumana in Su.Su.1/24. Acharya Charaka has described anumana pramana in various context: In Ch.Su.11/17 – For examination of Sat & Asat Padartha. In Ch.Vi.4/5 – As source of examination of disease. In Ch.Vi.8/83 – 2 methods of examination are explained i.e Pratyaksha & Anumana. Sangraha Kala – A.S.Su.22/23 Madhya Kala – All the commentators of Bruhattrayi have explained Anumana in respective texts. Adhunika kala – Monier – Williams – Act of Inferring / drawing a conclusion / obtaining true knowledge. Merriam – Webster – Process of reaching a conclusion from Known facts or evidence. Nirukti : अनु - उपसग मान - धातु युट - यय अनु + मान + युट अनु प ात मीयते ायते अनेने त अनुमानम | The knowledge perceived later based on previous Pratyaksha / Aptopadesha Gyana. In Nyaya Darshana – Anumana defined as – त ल ड लड् गं पूवकमनुमानम | Which means the production of Lingee Gyana without any dosha through Linga Gyana is called Anumana.  Pratyaksha Anuman a Svatantra, Svayamulak Pratyaksha Ashrita, Pratyakshamulak Vartaman kala gyana Trikala gyana Sandeha rahita & Nischita Samshaya purna & Anischita Except yogaja pratyaksha rest all svaroopa is Anumana swaroopa is different a/c to based same on different vyapti Sarvopari Purva Pratyaksha Prathama Dvitiya  SWAROOPA : अनु प ात मीयते ायते अनेने त अनुमानम | The knowledge perceived later after perception is said as Anumana. अनु म तकरणमनुमानम् । (Tarka Sangraha) Anumana is the Karana to get Anumiti Gyana. मतेन लड् गने ाथ य प ा मानमनुमानम् । Vatsyayana The act of inferring something unknown later from the known data is Anumana. त ल ड लड् गं पूवकमनुमानम | Sankhyakarika Inference is preceded by linga (hetu). After linga gyana is noted & then lingi Gyana is got. परामशज यं ानमनु म त । tarka sangraha Knowledge obtained by paramarsha is Anumiti which is knowledge of Anumana. अनुमानं खलु तक यु यपे ः||४|| Ch.vi.4/4 Through Reasoning, speculation , discussion (tarka) one can get the inferential knowledge. व तु यत् परो ं तदनु य ात् य मीयते । A/c to Gangadhar teeka in C.S obtaining the knowledge of indirect objects after perception is called Anumana. य पूव वधं कालं चानुमीयते| व नगूढो धूमने मैथुनं गभदशनात्||२१|| एवं व य यतीतं बीजात् फलमनागतम्| ् वा बीजात् फलं जात महैव स शं बुधाः||२२|| Ch.Su.11/21-22 Anumana gyana is antecedent by Pratyaksha, it gives trikala gyana. For Example – Agni presently existed indirectly on mountain can be inferred through Dhuma i.e Hetu. By observing pregnancy the maithuna can be inferred which reveals the Ateeta Kala. Occurrence of determinative knowledge of an indirect object after attaining of Vyapti Gyana is called Anumana. ा त हणाद अनु अन तरं मीयते स यक् न ीयते परो ाथ येन तद् अनुमानम् ॥ च. सू. ११/२१ (Chakrapani tika) After attaining Vyapti gyana only later on Anumana can be perceived which is determinative. अनु प ाद भचा र लड् गा लड् गी मीयते ायते येन तदनुमानम् । Su.Su.1/16 (Dalhana) After pratyaksha gyana hetu helps to attain gyana of Sadhya with the help of Sadhana i.e Anumana.  A/C TO DARSHANA ANUMANA LAKSHANA: अ येदं काय कारणं संयो ग वरो ध समवा य चे त लैड् गकम् । V.D.9/2/1 This is effect of this cause. Here cause is associated with its effect & is inherently related, so such type of cause (hetu) itself is anumana pramana. लड् गदशनात् स ायमानं लैड् गकम् | Prashastapada The knowledge obtained by Linga (hetu) is Lingika Gyana that itself is Anumiti which gives proper knowledge is Anumana. साधनात् सा य व ानमनुमानम् । With Sadhana getting the knowledge of Sadhya is Anumana.  PARYAYA : Anumiti Lingika Vyapti gyana Pakshadharmata gyana Paramarsha Linga Vishayaka Gyana Lingi Gyana Gyana Vishayi bhuta linga  TYPES : 1- According to Tarka Sangraha / Udayanacharya : Swarthanumana – inference for self is the cause of one’ s own inferential knowledge. There are 6 stages to get inferential knowledge. Stage 1- Ascertainment of Vyapti Graha (dhuma vanhi) Stage 2- getting doubt of existence of Sadhya (enquiry) existence of fire on paksha. Stage 3 – Finding hetu on paksha (paksha dharmata-Dhuma on parvata) Stage 4 – recollection of the invariable by finding hetu on paksha. (vyapti – Sahacharya niyama of dhuma & vanhi) Stage 5 – Linga paramarsha which combines knowledge of Vyapti & Paksha dharmata gyana. Stage 6 – Getting inferential knowledge that paksha is associated with sadhya (confirmation) Swarthanumana types : Drusta – anumiti by similar things. Ex : Dhooma anumiti of agni Saamanyatho drusta – anumiti by dissimilar things. Ex : Dhanu- Dhanustamba  Pararthanumana – A person after getting inferential knowledge it should be demonstrated & convinced to others by Proposition It is an inferential statement about the object to be proved. A statement about the presence of Sadhya in Paksha. Ex : Parvato Vahnimaan. Hetu – Reasoning Presenting reason to prove pratigya it is Saadhana. Ex : Dhoomatwat Types – Yathartha Hetu & Ayathartha hetu Udaharana - Example Presenting Drustanta for proving co-existence of hetu & Sadhya i.e vyapti gyana. Ex : Yatha Mahanasa Types – Saadharmya & Vaidharmya  Upanayam – Assertion Compilation & Comparison of co-existence of example & present matter for conclusion. Paksha dharmata gyana. Ex : yatra yatra dhuma tatra tatra vanhi Nigamana - Conclusion Conclusion based on previous discussion & stating pratigya again with confirmation. Ex : parvato ayam vanhimaan 2- According to Nyaya darshana : Purvavat anumana / anagata / bhavishya kala – By seeing the cause understanding its future effect. Ex : by seeing clouds guessing about amount of rain. Sheshavat / bhutakala/ Ateetakala – By seeing the effect understanding the cause. Ex : Inference of heavy rain on seeing the flooded overflowing rivers. Samanyato drusta / vartmana kala- Here Karya – Karana sambandha is not noted. Saamanya resembles similarity & inference based on similarity. Ex : seeing dhooma n inference about fire. 3- According to Sankhya Tatva Kaumudi : Veeta – Purvavat & Saamanyato drusta Anveeta - Sheshavat 4- According to Charakacharya – Kaarnat karyanumana- Inference of effect(karya) from the cause (karana). Ex : from the seed the fruit is inferred. Kaaryat kaarananumana – Inference of cause from the effect. Ex : maithunam garbhadarshanat Akarya karanabhuta anumana – Inference in present context. Ex : seeing dhooma & doing inference of fire. 5- According to Nyaya Vartika – Linga Purvaka – Linga is inferred by seeing the Lingi. The disease is first noticed & the signs are inferred. Lingi Purvaka – Lingi is inferred by Linga. The signs are noticed & disease is inferred. 6- Kala Bheda- Ateeta kalika (past) Anagata kalika (future) Vartamana kalika (present) 7- Vaiseshika & Sankhya darshana – Purvavat anumana Sheshavat anumana Saamanyato drusta 8- Linga bheda by Tarka Sangraha & Muktavali – Kevala Anvayi – Non-existence of Vipaksha is Kevala anvayi i. e positive inference. Kevala Vyatireki – Non-existence of Sapaksha is Kevala Vyatireki i.e negative inference. Presence of Sapaksha & Vipaksha is called Anvaya Vyatireki. The knowledge which is opposite to pratyaksha & agama is Nyayabhasa / Hetwabhasa. Linga paramarsha is considered as process / tool for obtaining Anumiti / Anumana gyana. Anumiti is dependent on paramarsha. When this paramarsha is devoid of any defects then only it provides proper anumiti gyana. Linga (Hetu) & Sadhya mutual relation itself is Vyapti & knowledge obtained by Vyapti is only Linga Paramarsha. Vyutpatti – लीनम् अ त हतम् अ य म अथ गमय त बु वषयतां नय त यत् तद् लगम् ॥ Lina means that which helps to understand the hidden meaning is Linga / Hetu. Linga Lakshana - ा त बलेनाथगमकं लड् गम् । Tarka Bhasya Linga is defined as that which helps to perceive knowledge of artha with the association of Vyapti is Linga. Ex: Dhuma associated with fire is vyapti. Hence, after seeing dhuma one gets rememberance of Sahacharya Vyapti & then understands the artha of the vastu. Hetu / Linga Bheda : Kevala Anvayi Kevala Vyatireki Anvaya Vyatireki Paramarsha - ा त व श प धमता ान परामश । : Tarka Sangraha Vyapti associated with paksha dharmata gyana is called as Paramarsha. In Paramarsha vyapti is vishesha in rupa whereas hetu is vishesha in Paksha. In Paramarsha, the association of the hetu with sadhya on Paksha is ascertained & that causes for proving of the presence of Sadhya on paksha. Hence, because of consideration one knows two things, the concomitance of hetu & its existence as hetu. Thus, the knowledge of the existence of reason qualified with vyapti leads to judgement. And is the mean for attaining inferential knowledge is Anumana. हेतो: प े वृ वं प धमता ा त व श प धमता ानं परामश परामशज यं ानं अनु म त: अनु म तकरणं अनुमानम् ॥ As this linga paramarsha i.e consideration of hetu is the mean of Anumiti, so it is called Anumana.  VYAPTI : Invariable concommitance. This is the base of inference. व + आ त: - वशेषण े आ त: - वशेष प ा त Without vyapti anumana (inferential knowledge) is not possible. Hence, vyapti is base for Anumana pramana. This is also said as अ वनाभाव स ब ,अपृथ भाव स ब , अयुत स स ब , समवाय स ब. In Vyapti there is Sahacharya niyama is seen between Vyapaka & Vyapya. ापक - कता ा य - कम  VYAPTI LAKSHANA : य य धूम त त ा न र त साहचय नयमो ा त: | (तक सं ह) Where smoke is there, there fire exists – this sahacharya niyama itself is vyapti. Here, Dhuma (hetu) & Agni (Sadhya) eternal inseperable relation is vyapti. अथवा हेतमु वरहा तयो गना । सा येन हेतोरैका धकर यं ा त यते ॥ Karikavali 69 The hetu which reside with abhava , Apratiyogi is sadhya & dat which hetu is Adhikarana reside is Vyapti. सब लड् ग लड् गनो: कायकारणभाव: संयोग: समवाय तत् स ब ान च माणावयवै: य ा यतमैकानेकैभव त । लड् ग लड् गनो ैष: स ब उभयोरेकतर य वा नयतध मसा ह यं त यते ॥ Ch. Su.11/21 गंगाधर ट का Vyapti is defined as the linga – lingi relation in such a way dat it is always associated in rupa. And in absence of one there will be abhava of other factor. In vyapti linga is hetu & lingi is Sadhya vastu and both are inherently associated with each other. Sadhya (lingi) & Sadhana (linga) is sarvakalika , sarvadeshika & sarva vyaktik inseperable relation is Vyapti. Vyapti should be devoid of भचार दोष , अनेका तक दोष & should be sarvabhaumikta. Vyabhicara dosha – If sadhana & sadhya dravya rupa exists even in absence of any one is Vyabhicara dosha as in Vyapti. साधन & सा य are in समवा य / अ वनाभाव स ब , hence there is no existence of Vyabhicara dosha even in imaginary. Anekantika dosha – The linga or dharma which is found only in one dharma & is not found in other dharma is Ekantika. Which is available at a time in all the dharma is Anekantika. Ex: Chaitanya is dharma of Aatma. Whereas raukshya , katinya etc bhava is present in many dravya i.e Anekantika. Sarvabhaumikta – If the Sahacharya niyama is Sarvabhaumikta rupa then it is Nitya & such anumiti gyana is sarthaka & Upayogi i.e helpful.  TYPES : Anvaya Vyapti – When one is present the other is also present. त काय त कारणम वय: त कारणे त कायम वय: Vyatireki Vyapti – When there is absence of one thing , other too is also absent. तदभावे तदभावो तरेक: VYAPTI PRAMANIKTA HETU SADHANA : A/C to Nyaya for vyapti yathartha parikshana & establishment 5 factor / sadhana are essential : अ वय तरेक भचारा ह उपा ध नरास तक  VYAPTI SWAROOPA : Vyapti gives Vishesha rupa gyana of Aapti. In Vyapti there is Sahacharya Niyat Sambandha between 2 padartha / vastu. Vyapti is always associated in Inseperable relation (Avinabhava sambandha) & is always Ekantika bhava. In vyapti it should be devoid of Upadhi. 1- Anvaya – its artha is Bhava i.e bcoz of presence of one other is present. Bcoz of Sadhana Sadhya is present. Such inherent relation is Bhava rupa. In Anvaya because of presence of linga, lingi is present. Because of karya/ karana , karana / karya is present. 2- - In absence of one object another object is also absent i.e known as Abhava. No linga – No lingi If there is no Karya – No karana & vice versa. 3- – In between 2 padartha if there is absence of Vyabhicara itself is known as Vyabhichara graha. Among Anvaya & Vyatirek none Vyabhicara dosha should be present. Vyapti should always be constant i.e Niyata dharma in all condition. 4- Even in presence of tools such as Anvaya , Vyatireki & Vyabhicara graha Vyapti cannot be achieved until it is devoid of upadhi. Upadhi is such factor which cause obstruction in the pathway of Vyapti. A/C to Nyayika Vyapti Sambandha should be अनौपा धक स ब it is necessary. Upadhi is the nimitt or prayojaka. Ex: Dhuma cannot exist without Agni whereas Agni can exist without Dhuma. Ex : Heating iron balls dhuma doesnot exist. In such examples the object gets merged in similar object principle of other is Upadhi. In such state Sadhya is Vyapaka but Sadhana is not Vyapya is Upadhi. 5- तक अ न सड् ग | Tarka Bhasha Anista / unfavourable situation is Tarka. Proper logical thinking done on Vyapya & Vyapaka itself is Tarka. ा यारोपेण ापकारोप तक: | tarka sangraha Tarka is the deduction of a more extentive thing by the hypothetical assumption of a less extentive one as in example – If there was no Agni then there would be no dhuma. Kanada Goutamiya defined Tarka as अ व ात त वे अथ कारणोपप : त व ानाथ मूह: तक: || The imaginary or hypothetical activity in getting knowledge of an unknown real objects by showing some causes is called Tarka. Vatsyayana states that even though tarka doesnot attain determinative knowledge it discloses the contrary & improbability of the present context. Some acharya opine that knowledge of Vyapti is called tarka. Sadhana doesnot exist in absence of Sadhya & Sadhya exist when Sadhana exists is tarka. It is otherwise known as Uha. Hypothetical thoughts to clarify the doubt in perceiving the valid knowledge of an object is Tarka.  IMPORTANCE OF TARKA : It is important subject matter in Nyaya darshana. It helps Pramanas for attaining valid knowledge. It causes for strengthening the arguments of both the participants. It removes Mithya Gyana or Illusion. It is the cause for clearing the doubt. It is useful for Imaginary , Hypothetical or reasonable thinking in the cognition of Valid knowledge. It is the cause to differentiate between Prama & Aprama. Types : Vyahata, Atmasraya, Itaretarasraya, Cakrakasraya, Anavastha, Pratibandha kalpana, Kalpana Laghava, Kalpana Gowrava, Utsarga, Apavada, Vaijatya.  DRSTANTA SWAROOPA : To get the knowledge of an object to others, citing another object is called Drstanta or Udaharana. Drstanta is one of the Panchavayava Vakyas of Pararthanumana. The description of an object which is suitable for description & gives identical knowledge to the scholars and Illeterates as well is called Drstanta. Acharya Charaka defined as : अथ ा तः ा तो नाम य मूख व षां बु सा यं, यो व य वणय त | यथा अ न णः, वमुदकं , रा पृ थवी, आ द यः काशक इ त; यथा आ द यः काशक तथा साङ् य ानं काशक म त||३४|| Here the identical or equal knowledge to the illeterates & scholars means , how an illeterate gets the knowledge of an object , a wise also should get the knowledge in the same way. This is called as Drstanta. Ex : agni is hot, jala is drava , pruthvi is sthira , sun gives light to objects & illumiantes. The teachings of Sankhya, illuminates knowledge , as Surya illuminates the objects. While proving inferential knowledge popular factors may be given as examples. Mahanasa is mentioned as example in proving the Inferential knowledge of existence of Agni on Parvata. Mahanasa is so popular that wise & illeterate equally get the same knowledge about it. It is of two types: Sadharmya – Mahanasa Vaidharmya – Jalashaya Nyaya darshana also expressed the same view as follows : लौ कक परी काणां य म ाथ बु सा यं स यो व य वणय त ा त: || The ordinary people & the investigator who investigates the objects with the investigation get the knowledge in a similar manner is Drstanta.  HETU SWAROOPA & BHEDA : In getting inferential knowledge hetu or sadhana is very important. Cognition of inferential knowledge depends on hetu. Without hetu we can not get inferential knowledge. Acharya charaka described that the state of jatharagni & strength of the patient can be inferred through the digestive power & exercise power of the individual. The digestive & exercise power are the hetus. In Ayurveda it is mentioned that innumerable factors are there in the body which can be inferred through hetu. Hence, the hetu in Ayurveda is defined as obtaining the knowledge of an object. हेतुनाम उपल कारणम् is a proper definition It is of 2 types : सद हेतु असद् हेतु सद हेतु : Hetu capable of attaining inferential knowledge is Sad hetu or valid reason. It has 5 characters: प े स वम् – Existence on Paksha सप े स वम् – Existence on Sapaksha वप े ावृत वम् – Non-existance on a contrary instance असत् तप व – Non- existance of Contradicting hetus अबा धत व – Unobstructiveness with other pramanas प े स वम्- because of hetu only attaining of inferential knowledge is possible. Ex : After seeing Dhuma on parvata then only a person gets the inferential knowledge of Agni. Hence existence of hetu on paksa is one of the qualities of Sad hetu.  सप े स वम् – Attainment of the knowledge of the existence of hetu on similar instance or Sapaksha also, leads to attain the knowledge of existence of hetu on paksha. Ex : After attaining the knowledge of dhuma in Mahanasa, we get the knowledge that hetu i.e Dhuma is present in Sapaksha also. वप े ावृत वम् – As dhooma & Agni never present in a lake, attaining the knowledge of dhuma in a lake is impossible. Here, the lake stands for Vipaksha, which is never a base to either dhuma/ agni. Hence “ Vipakshe Asatwam”.  असत् तप व – In the inferential knowledge if one hetu proves the existence of Sadhya on paksa, at the same time another hetu should not contradict it. If the Sadhya is contradicted with another hetu it is called Sat Pratipaksha. In other words, if one hetu proves the existence & another hetu at the same time proves the absence of sadhya it is Sat Pratipaksha. अबा धत व – The inferential knowledge should not be contradicted by other pramanas like Pratyaksha etc.  ASAD HETU / AHETU / HETWABHASA: अहेतो: हे वाभास: || Ch. Vi. 8 हेतुवदाभास ते हे वाभास: || हेतुवदाभास ते न तु वा त वक हेतव: | ते हे वाभासा: अ स हेतव: इ यथ: || The reason which doesnot possess one or more of the above qualities of Sad Hetu is an invalid reason. It is otherwise called Ahetu or Asad hetu. Because of false knowledge one considers an invalid reason as a valid reason in inference. Such invalid reason is called Hetwabhasa. Though the hetu is not real it looks like a real hetu, it is called Asiddha hetu / Dusta hetu. A valid reason leads to establish fact, while invalid reason prevents it. Ex: अयं गो: वषा ण वात् This is a cow because it has horns. There is no concomitance between Visanitwa & Gotwa. It obstructs the establishment of fact. Hence the above statement is Asad hetu or Hetwabhasa.  TYPES OF HETWABHASA : A/C to Nyaya darshana / Tarka sangraha hetwabhasa is of 5 types : Savyabhicara Viruddha Sat Pratipaksa Asiddha Badhita 1- Savyabhicara – If the same hetu exists in more than one place, such type of hetwabhasa is Savyabhicara. This type of hetu is available both in Sadhya & Sadhya abhava places also. Hence, it is called Anaikantika. Such type of hetu sometimes available in Sadhya bhava & sometimes in Sadhya Abhava.  It is of 3 fold : A- Sadharana B- Asadharana C- Anupasamhari A- Sadharana Savyabhicara – If the hetu is available in such a place also where Sadhya is absent is Sadharana Savyabhicara. As already mentioned hetu should exist in Paksa & Sapaksa only. But in this the hetu exist in Vipaksha also where the Sadhya is absent. Hence, it is called Sadharana Savyabhicara Hetwabhasa. Ex : अयं प वर: उ ण वात Here, in this context Pitta Jwara is Sadhya & Ushnatvat is hetu. But Hetu Ushnatvat is available in all Jwara.  B- Asadharana – If the hetu is absent both in Sapaksha & Vipaksha & available only in Paksha is called Asadharana Savyabhicara. Ex : श दो न य: श द वात् Here, Sabdatwa does not exist in soul(Atma) bhava & not found either in Ghata (Non-eternal) abhava. So, its found neither in Sapaksha nor in Vipaksha. It exist in only Sabda. C- Anupasamhari – Hetu without positive example or negative example is Anupasamhari Savyabhicari. Because of the hetu prameyatwa the sadhya i.e Anityatwa is proved on the paksa sarvam. Ex : सव अ न यम् मेय वम् - It means everything is non- eternal because of knowability. Here, neither positive nor negative example is available because sarvam is included in paksha. Hence it is Anupasamhari.  2- Viruddha – The reason which is contradictory to the thing to be proved is Viruddha Hetwabhasa. A/C to Tarka Sangraha, the hetu which with negation of Sadhya is Viruddha Hetwabhasa. Here, Sadhya does not exist even if hetu is present & hetu does not exist if Sadhya is present. And due to absence of any one Vyapti can’ t be established. Both are contradictory. Hence, it is called Viruddha Hetwabhasa. Ex :अयं अ : वषा ण वात् अयं - प अ - सा य वषा ण वात् - हेतु – Is never available in horse. It is Viruddha.  3- Sat Pratipaksha – If another reason is available which proves the non- existence of Sadhya, that type of hetwabhasa is called as Sat Pratipaksa Hetwabhasa. In this one hetu proves the existence of Sadhya at the same time another hetu opposes it & it proves the non- existence of Sadhya. Ex: श दो न य: ावण वात् श द ववत् | श दो अ न य: काय वात् घटवत् | Sound is eternal because it is audible like soundness. Sound is non-eternal, because it is a product like Ghata. In the above statements the sadhya sabda nityatwa is proved with the hetu, Sabdatwat. At the same time Anityatwa of Sabda is also proved with another hetu, Karyatwat. Here, Sabda nityatwa is proved with one hetu & at the same time Anityatwa is also proved with another hetu.  4- Asiddha Hetwabhasa – If the paksha is not available for hetu it is called Asiddha. It is of 3 types : A- Asraya Asiddha – In this context Asraya means Paksha. When the paksha itself is non-existent then hetu becomes useless. One of the qualities of Sadhetu is absent. In this Paksha dharmata is obstructed results in absence of Paramarsha & prevents establishment is Asraya Asiddha. Ex : SkyLotus is fragnant – SkyLotus is Paksha which is non-existent. Hence it is fallacy. B- Swarupa Asiddha – The hetu which never exists on paksha, the quality of Sadhetu is absent so it is a Asad hetu/ Ahetu. Ex : श दो गुण: न य: चा ष ु वात् Sound is an attribute because it is visible like colour. Here the hetu visibility never existed.  C- Vyapyatwa Asiddha Hetwabhasa – The hetu which has non- existent concomitance (Vyapyatwa Asiddha ) with limitation or condition (Upadhi). Upadhi obstructs the hetu. Ex : पवतोअयं धूमवान् व वात् Agni is hetu, Parvata is Paksha & Dhuma is Sadhya. It cannot be said that wherever there is Agni there always Dhuma exists. In अयं त त: गोला Dhuma is absent even though Agni exists. Hence, here dhuma is produced with the contact of wet fuel. But wetness never exists in red hot iron ball. Here, Dhuma is also absent. Hence, it is called Vyapyatwa Asiddha Hetwabhasa.  5- Badhita hetwabhasa – If the Sadhyabhava is established by another pramana it is called Badhita hetu or contradicted or obstructed reason. Ex : व रनु णो वात् जलवत् Fire is not hot because it is a substance like water. In the above statement. व – प अनु ण - सा य व – हेतु जलवत् - ा त Here, above hetu Dravyatwa is false regarding paksha is contradicted. Hence, it is called Badhita Hetwabhasa.  Charaka’ s Ahetu – Identical with hetwabhasa of Nyaya : Charaka described in Vimana sthana the terms Ahetu, Hetwantara & Savyabhicara. These are all similar & are identical to hetwabhasa of Nyaya darshana. 1- Ahetu – Invalid reason is called Ahetu. 2- Hetwantara – If an irrelevant reason is given in the place of a revelant reason that is called Hetwantara. 3- Savyabhicara – Statement with some exception is known as Savyabhicara. This type of statement leads to doubt. Ex : Whether a medicine is effective in a particular disease or not. Such statement creates doubt.  Ahetu is of 3 types : अहेतुनाम् करण सम: संशय सम: व यसम े त । Ch.Vi.8 / 57 1-Prakarana Sama Ahetu (Identical to paksha) – In the present context prakarana means Paksha. If the Paksha itself becomes a hetu it is Prakarana Sama Ahetu. If somebody says that the atma is nitya because it is different from the body. Sarira Anityatwa is already mentioned. Sharira is Anitya but atma is nitya. Both Sharira & Atma are having opposite qualities. Here the Paksha & hetu are identical to each other. It appears to be the same as that of Satpratipaksa.  2- Samsaya Sama- A doubtful reason itself used to remove the doubt is called Samsaya Sama. 3- Varnya sama – Varnya means Sadhya. The varnya sama ahetu is that where sadhya is doubtful even in Sapaksha. Ex :अ न या अ श वात् श दवत्  A/C TO NYAYA DARSHANA : Savyabhicara Virruddha Prakarana sama / Satpratipaksa Sadhya sama / Asiddha Kalateeta / Badhita Ref- Nyaya sutra adhyaya 1, 2nd Ahanika, 5th sutra  APPLICATION OF ANUMANA PRAMANA : आ तत ोपदे शेन य करणेन च| अनुमानेन च ाधीन् स य व ा च णः||९|| Ch. Vi. 4/9 By pratyaksha only present context knowledge can be perceived whereas trikala gyana is perceived only by Anumana. Ex: By seeing Asadhya rupa vyadhi examining its previous history regarding causative factors or previous sign & symptoms observed. By Pathya, Ahara-Vihara and Aushadha nirnaya examining in wat duration the disease may subside or gets cured. By observing the present sign & symptoms examining the fatal sign & symptoms of the disease further in the future context & examining its prognosis is done by anumana. Ayurveda is being influenced by principles of darshana shastra , hence concepts such as Punarjanma, Moksha can be understood by anumana pramana only. And Sadhya-Asadhyata of diseases caused due to Punarjanma kruta samskara can be understood by anumana. Unknown diseases and dravyas vivechana can be done according to scriptual text only under the influence of anumana pramana. A/c to Acharya Charaka the physician one who cannot understand and enter the antaratma of Atura , then how can the treatment given be successful. Rogi antaratma can be entered / understood with the help of anumana. Dosha – Dusya sammurchana , Vyadhi utpatti other entities can be understood by Anumana only. If Pratyaksha pramana is the base for Anumana, then other pramana such as Arthapatti, Sambhava, Aitihya are based on Anumana pramana. While maintaining the health of healthy persons & treating the diseased person , the entities which are decreasing & increasing in the body is understood by pratyaksha upto certain extent, but the vikara rahita antarik avayava is examined by anumana by observing day to day physiological changes. Among the Panchagyanendriya , four can be examined in Roga-Rogi pareeksha by Pratyaksha , whereas Rasa vikruti in shareera can be examined only by Anumana only. Ex : Sourness in the oral cavity , we can infer that its because of Pitta vruddhi , such context can be understood by anumana only not by pratyaksha. Ch.Vi.4/7 By seeing the digestion capacity , we can infer regarding  CLINICAL IMPORTANCE OF ANUMANA : It is already stated that the factors in the body which are perceived through anumana pramana are more in number than that of Pratyaksha Pramana. Through all the Indriyas except Rasanendriya, a physician can perceive the knowledge through direct perception. But the following factors are examined through inference : इमे तु ख व येऽ येवमेव [८] भूयोऽनुमान ये ा भव त भावाः| त था- अ न जरणश या परी ते , बलं ायामश या, ो ाद न श दा थ हणेन, मनोऽथा भचरणेन, व ानं वसायेन, रजःस े न, मोहम व ानेन, ोधम भ ोहेण, शोकं दै येन, हषमामोदे न, ी त तोषेण, भयं वषादे न, धैयम वषादे न, वीयमु ानेन [९] , अव ानम व मेण, ाम भ ायेण, मेधां हणेन, स ां नाम हणेन, मृ त मरणेन, यमप पणेन, शीलमनुशीलनेन, े षं तषेधने , उप धमनुब ेन [१०] , धृ तमलौ येन, व यतां वधेयतया, वयोभ सा य ा धसमु ाना न कालदे शोपशयवेदना वशेषण े , गूढ ल ं ा धमुपशयानुपशया यां, दोष माण वशेषमपचार वशेषण े , आयुषः यम र ैः, उप त ेय वं क याणा भ नवेशेन, JATHARAGNI THE POWER OF DIGESTION BALA (STRENGTH) THE POWER OF EXERCISE SROTRADINI BY ABILITY IN PERCEIVING THE KNOWLEDGE OF THEIR RESPECTIVE OBJECTS PRESENCE OF MIND PERCEPTION OF SPECIFIC OBJECTS THROUGH INDRIYAS KNOWLEDGE OF A PERSON HIS PROFESSION & ACTIVITIES MOHA LACK OF KNOWLEDGE & UNDERSTANDING SHOKA SORROWFUL EXPRESSION SMRITI REMEMBERANCE MEDHA POWER OF COMPREHENSION BHAYAM DISTRESS PRITI (PLEASURE) FACIAL EXPRESSION OF JOY DHAIRYAM STRENGTH OF MIND EVEN IN DANGEROUS SITUATION सवरोग वशेषाणां वधं ानसङ् हम्| यथा चोप दश या ताः य ं गृ ते यथा||१३|| ये यथा चानुमानेन ये ा तां ा युदारधीः| भावां रोग व ाने वमाने मु न वान्||१४|| Ch.Vi.8/13-14 3 sources of knowledge for all diseases, the entities to be known by Authoritative instruction, perception & inference.