Anumana Pramana.pptx

Anumana pramana is having a great scope in ayurveda an attempt is made here on general description on anumana pramana as per the syllabus, tarka and significance of Anumana Pramana will be posted soon

1. Thank you

2. 4. ANUMANAPARIKSHA/PRAMANA

4.1. Lakshana of Anumana. Introduction of Anumiti,
Paramarsha, Vyapti, Hetu, Sadhya, Paksha, Drishtanta.
Types of Anumana mentioned by Charaka and
Nyayadarshana.

4.2. Characteristics and types of Vyapfi.

4.3. Lakshana and types of Hetu, Description of Ahetu
and Hetwabhasa.

4.4. Characteristics and significance of Tarka (logic).

4.5. Practical study/ application of Anumanapramana in
Sharir, Nidan, Chikitsa and Anusandhan.

3. INTRODUCTION

© ©

© © ©

©

e

@

Knowledge is of two types Pratyaksha & Apratyaksha

After Pratyaksha Anumana Pramana is explained.

This pramana is accepted by both Darshana & Ayurveda shastra

Is not considered as a pramana by Charvaka Darshana

Anumana is inferential knowledge

Thus anumana provides the information applicable to all time
frames(trikala).

Anumana pramana explores the cause-effect relationship of known
phenomena to postulate regarding the unknown phenomena.

The paroksha or indirect knowledge is possessed cither by Anumana,
Upamana or by Shabda Pramana.
UA ARA AAA SEMANA TE |

The scope & range of Pratyaksha Pramana is less & Apratyaksha is more
hence in Darshana & Ayurveda shastra utmost priorily is given to
Anumana Pramana.

Purva Jnana is Pratyaksha or Aptopadesha, Paschat jnana is Anumana
janya.

4. DERIVATION & DEFINATION
The word anumana is formed from the combination of two
words Anu + Mana
Where Anu means Afterwards or later & Mana means
Knowledge, which literally and generally means the knowledge
arised later or afterwards.

Is derived from Anu upasarga Ma Dhatu & Lyut pratyaya

According to Monniere Williams dictionary Anumana is an act
of inferring or drawing a conclusion from given premises.

pa Hard Gra) SR STATE | 호, 전
The knowledge which is produced after the Pratyaksha Jnana is
known as Anumana.

According to Nyaya Darshana TRE |

Which means the production of lingee(sadhya) jnana without
any dosha through Linga (hetu, lakshana)jnana is called as Anumana

5. ANUMANA LAKSHANA

ae で IS fast AH

Attaining the knowledge of sadhya(that to be proved with the help of
Sadhana(hetu) is called as Anumana

AA wey di garter: |

The tarka (apratyaksha) which does the apeksha of Yukti is called as
Anumana.

aqua aa (Ad) TEA II

According to Acharya Gangadhara in charaka samhita “obtaining
the knowledge of the indirect object after the pratyaksha is called
as Anumana”

SAR qui sar!

The special cause for the inferential knowledge is called as Anumana

ARABE LT |

Which means the production of the Lingee (sadhya) without any
dosha through Lingi (hetu, lakshana) jnana is called as Anumana.

6. weaargd 13124 Prater aro]
a ada]
rara daa Parma]
Tea dr aaa AE AU: ||R2/|

Anumana is antecedent by Pratyaksha, is of three fold and
related to trikala. ie we get trikial jnana

Ex; by looking over the dhuma getting the knowledge of agni on
the mountain, by looking over the Garbha getting the knowledge of
the maithuna karma which reveals atitakala, these two belong to the
anumana of the present and the past respectively, in such a way the
upcoming (anagata) can be inferred from the seed after frequent
observation of the production of the fruits from the seeds through
the pratyaksha.

In nyaya bhashya it is stated that Anumana depends on bith
Pratyaksha & Agama Pramana

Tag am sar”

7. The following eight technical terms were described
for easy understanding of Anumana Pramana as

Paksha

Sadhya

Hetu

Vyapti
Dristantha
Paksha dharmata
Paramarsha

& pakshata.

8. PAKSHA
RTE UE |
The subject or the place where the object to be proved is suspected is called as Paksha.
The place where both hetu and sadhya resides is known as paksha.

Paksha is sadhya sandigdha sthala

When dhuma is hetu, Vanhi is sadhya the parvata is paksha
adas
This mountain is fiery in this statement the fire is

existing on the mountain, here the mountain is

called as Subject or Place (Paksha)

Itis of two types as

Sapaksha

000 ER a Uan!

The place where the Sadhya is definitely
existed is sapaksha eg; Mahanasa

Vipaksha
ARR ares Saar AR AAA 1
The place where the non existence or absence of the

sadhya is proved already is vipaksha ex; lake

9. The existence or presence of the object which
is fo be proved on fhe Paksha is Sadhya. It exists
indirectly on the paksha

Ex vanhi; fire on the mountain

The fire is existing on fhe mountain hence the fire is
Sadhya

Dhuma is hetu and vanhi is sadhya.

10. HETU
ae te ut ara fe: maña Sa: |
き d UA UR ire. fer
The factor with whose knowledge the existence of the
object (sadhya) is proved is called as Hetu
The mean for obtaining the knowledge
of subjectis hetu.
Ex; if parvata is paksha, vanhi is sadhya
then dhuma is hetu

11. VYAPTI
aa 9a gu: RRA are dant ae: |
og aa: SNA HAE: arta:
The mutual relation between the smoke & the

fire jie where ever there is smoke there is fire, this
relationship is called as vyapti.

Sg: aa tara aña: |

It is fhe co-existing nature (Sahacharya &
samanadhikarana jnana) hetu &

sadhya.

Is of two types

a. Anvaya vyapti

b. Vyatireka vyapti

12. Anvaya vyapti-
ae aed ae Mama: | arrest Prefer carte: |
The positive or definite co-existing
relation of hetu & Sadhya with the
dristhantais known as Anvaya vyapti.
Ex; aa aa YA AE AM Hea:

Iti sapaksha

Vyatirika vyapfi:

PARA AM: A Set SATA: |

The negative co-existing relation of hetu &

Sadhya (when there is no agni dhumais
also not present) is known as vyatireka vyapti.
010166 미 ar 可 向 : Feu er fente: |
Aaa 4154 afer oer 46898

(ifi vipaksha)Injala dhuma£ agni both are absent.

13. PR KSt HAD
Sat: at Rd dr 和 和 a |
T&G 러 크 1410 ahead HaWrHdT |
The existence of hetu on the paksha is called Paksha
Dharmata. It is the base to have the doubt (anumiti) about
Sadhya(sadhyasiddhi in the paksha).
Ex; presence of hefu on the paksha ie dhuma on parvata is

called Paksha Dharmata, by seeing which only a person
may try fo attain the anumiti jnana of the sadhya(agni)

14. PARAMARSHA

ARRE tenter at Gar |

aaıfer RE dat: ar Rat: 11
The pakshadharmata jnana with

vyapti is known as paramarsha.
The presence of hetu on paksha with

the recollection of the vyapti juana and getting confirmation of the
vyapti is known as paramarsha.

In the above statement the existence of
dhuma on the parvata is paksha dharmata,
the knowledge of Pakshadharmata associated
with vyapti is called as paramarsha.

Dhuma + Vanhi - vyapti

Dhuma + Parvata - pakshadharmata

With vyapti jnana assessing the knowledge of
Vanhi in the parvata is Paramarsha.

15. DRISTHANTA
Aa RUE SEIT fed qqTHeleT
Safer fe deleT
The examples which establish the sahacharya niyama
of sadhana & sadhya is dristanta

Establishing the vyapti jnana is called as Udaharana.

16. PAKSHATA(SUBJECTNESS)
fa aa: T8Hq |
SARA AR AREA UN: 1 で 員 HUE
The dharma(principles) of Paksha is known as
Pakshata.

Every Parvata is not the Paksha of Agni hence
Vanhi is not the Pakshata of Parvata.

By hearing the Megha garjana in Akasha we
may gef the anumifi but Megha garjana is not the
pakshata of Akasha

17. PARAMARSHA
Fu MATAR |
The knowledge which is produced by / after the
Paramarsha (determination) is called as anumiti.
ATAR RU AJA |
The special cause for the Anumiti is known as

anumana. (The means of knowledge perceived
through the anumiti is Anumana)

18. TYPES OF ANUMANA

The Trividha Anumana explained by Gautama of Nyaya Darshana.
The same is also found in the Sankhya Darshana, Vaisheshika Darshana
and Charaka. based on time frame, the knowledge obtained is of 3 types-
past, present and future

a aes Beare yards MTS À |.

According to Acharya Charaka:
werd 1319 하 Rara |
RA qa di aaa |
va et dra eA || (REF).
By the help of Pratyaksha Jnana only one can get the Anumana of the
Trikala i.e. past, future and present.
1. Purvavadanumana(Futuristic prediction)
2. Sheshavadanumana(Inference of past history )
3. Samanyatodrstanumana (General inference )

19. =

.

According to Muktavali based on the cause (hetu) the
anumana is of three types of as.

ai fe RU ま qersqdT act
ara

Ha qUe: fuer: au ad (earde
Kevalanvayi

Kevala-vyatireki

Anvaya-vyatireki

According to Tarka sangraha Anumana is of two types as
sq fe caret qa |

Swarthanumana

Pararthanumana

20. Purvavat anumana (inference of cause by effect):

It is also called as Bhavishat kalika Anumana (anagata kalika anumana),
(karanat karyanumana)

By seeing the cause the effect is assessed, it is the inference of the future

Ex:

By seeing the seed the forth coming fruit is inferred.

By seeing the clouds the rain is assessed (meghadarshanat varsham)

Inference of the incurability of Arsha with the manifestation of mass in the
internal sphincter right from the time of birth (congenital hemorrhoids)

Occurrence of natural calamities as a consequence to vitiation in air, water, land

and climate indicates janapadodhwamsa Le. a future epidemic outbreak

21. Sheshavat anumana(inference of effect by the cause)
aa IAT Aa 휘어 BTA
It is also called as atita kalika anumana (karyat karananumana), shesha means

effect & purva means cause, cause always exists before effect.
By seeing the effect the cause is estimated, it is the inference of the past.
Ex;
By seeing the pregnancy the sexual act performed previously is inferred
By seeing the disease{vyadhi) the Dosha Dushya Sammurchana happened

previously can be assessed.

Inference of balavan daiva karma (misdeeds of the past life) in the manifestation of
shvitra which is not cured by appropriate treatment.

Some diseases like atisara can manifest in accordance to the prakruthi of the
individual, like vataja atisara in vata prakruti, pitta in pitta prakruti and so on.

22. Samanyato drusta (inference by general observation);
ge ad anor faery |
Inference of the objects other than the cause and the effect. It is also
called as Ubhayato dristatanumana, indicates the Vartamana kala ie inference
ofthe present.
By seeing the cause and effect the further product should be assessed, it is
not the relation between karya & karana but due to tarka, Dristanta, linga etc.
Ex;
Anumana of indirectly existed Agnithrough Dhuma
By Iccha, Dukha Anumana of existence of Atma
Observing the moon & stars as arrived from one place to another one does the
anumana that the moon & stars are moving.
Inference of instantaneous aggravation of tamaka shwasa on lying down flat on
the bed.

The management of rakta gulma, should be done only after the passage of
9months due to the easy curability of the disease.

23. Swarthanumana:

If is a fype of Anumana, where one gets knowledge
for himself is called as Swarfhanumana. In fhis one
gets the knowledge of a thing or a subject for himself is
called Swarthanumana like ex. When a person sees the
relation of the Agni with the Dhooma in a kitchen
daily then he will get the concomitance (Vyapti Graha)
that where ever fhere is Dhooma there is Agni. So
when he sees the Dhooma coming on the mountain he
recollects the Vyapti Jnana (ie. invariable
concomitance of smoke with fire). Then he considers
the knowledge of Vyapti and the knowledge of the
Hetu (Paramarsha). Later on the knowledge occurs that
the mountain has the Dhooma accompanied by Agni.
This is called as Swarfhanumana

24. aT TAT
SESGO

It is inference from one’s own perspective or predictions, the inference limited to

ones own understanding is called as Swarthanumana

It is private conclusion made by the examiner based on previous knowledge. It

does not require to be explained to other.

It is possible by previous experience of sahacharya ¡nana of hetu , sadhya, vyapti

with dristantha.

Ex ; when a person have observed the coexisting nature of fire & smoke in the
kitchen repeatedly later when he sees the smoke is able to assess the hidden fire

this personal confined inference is called as Swarthanumana

This is perceived in 6 stages as

25. 1“ Stage Vyapti graha having the personal experience of coexisting nature of agni &
dhuma, where there is smoke there is fire as observed frequently in the kitchen

2™" Stage Getting the doubt of existence of Sadhya. ie agni (when he see the smoke on

mountain he doubts about theexistence of fire.)

ga Stage finding the hetu on the paksha ie dhuma on Parvata, Dhuma is the Hetu

4% Stage Getting the Vyapti Jnana of Dhuma & Vanhi (recollecting the relation between
Dhuma & Vanhi) ie dristantha i.e mahanasa

zik Stage Linga Paramarsha which combines the knowledge of concomitance (Vyapti) and
the knowledge of reasoning (Paksha Dharmata Jnana). ie. combination of the
knowledge of the Mahanasa (kitchen) with that of the smoke on the mountain.

By the Vyapti Jnana & Pakshadharmata jnana getting the anumiti about the existence of
sadhya on paksha i.e Agni on Parvata

6" Stage confirmation of the anumiti jnana that the Sadhya is present in the Paksha

Getting Anumana for himself that the Paksha is associated with Sadhya or Sadhya
exists in Paksha. ie. then one gets himself his own inferential knowledge that the
mountain is fiery

26. Swarthanumana is of 2 types as Dristhta & Samanyato dristhata

Dristhta - It is a type of Swarthanumana where a person gets
the knowledge of the thing as it is with its Vikalpas. (anumiti by
similar things)

For ex- by seeing the cow shed getting the knowledge of
the cow.

By seeing the Pot getting the knowledge of the Potter,
Wheel, Stick, Clay etc.
Samanyato Drustha - It is a type of Swarthanumana where a
person gets the knowledge of other things associated with it.
(anumiti by dissimilar things)

For ex- by seeing the Danda getting the knowledge of
Dandaka Roga.

Or by seeing a Donkey getting the knowledge of a Horse

27. IN
00 eee “aeg

After getting the Swartha Anumana, then making
the others fo know that Anumana is called as
Pararthanumana.

This process of Pararthanumana is carried out by
the Panchavayava Vakya viz.

1) Pratijna

2) Hetu

3) Udharana

4) Upanaya and
5) Nigamana

28. The Panchavaya Vakya plays an important role in
Pararthanumana.

HIqqqT: |
(可 .本 小
1) Pratijna
2) Hetu
3) Udharana
4) Upanaya and

5) Nigamana are the Panchavayavas,

30. Pratijna: (Proposition)
HAFTET MET qqg | TEs: far sf |
(a.fa.¢)
Proposing the thing that is fo be proved in
future is called as Pratijna. If is also called as
proposition or declaration.

For ex- The Purusha is Nitya, here fhe
Nityatwa of the Purusha is to be proved.

4001 aria Sta aida |

The mountain is fiery; fhis is fhe
declaration which is fo be proved

31. Hetu: (Reasoning)

HY- Scat AT GI PROT
apar aña | (4.19.0)

The means (reason or cause) for obtaining
the knowledge is called as Hetu.

For ex- Because the Purusha is not

artificial and not created by others is fhe
cause.

aa sit ed: |

Because there is smoke on mountain.

32. Drushtanta / Udharana: (Example)

を slrdl A UT HE a dr a auf
39040 | aa “| am 9

Explaining something by stating some examples is
called as Drustanta. This Drustanta (example) makes
both Buddhivan Purusha (wise) and Murkha Purusha
(ignorant) fo understand the subject at the same fime.
In common language it is called as Udaharana.
For ex- To prove the Nityatwa of fhe Purusha an
example of Akasha has been given, as fhe Akasha is not
created by anybody, so also the Purusha.

a Y yaar, 可 Hs, YU Heu:
SAURU |

“Wherever fhere is smoke fhere is fire, for
Mahanasa (Kitchen

33. Upanaya: (Application)
"a RN Ra Mt: qua qua: | (AH)
Vyapti Vishishta - Inseperable concomitance (smoke & fire).
Paksha Dharmata - Existance of Hetu (smoke) on Paksha (mountain).
When the statement which has to be proved is compared with the
Drushtanta/Udharana then it is Upanaya, ie. comparision in
between the Pratijna and the Drushtantais called Upanaya.
Forex- della AT Aa A AU BÍO |
To prove the Nityatwa of the Purusha the Upanaya is given as thus

As there is no creator for Akasha, it is called Nitya. So also as there is

no creator for the Purusha

TUT ARA FA: |
The Mountain is also like the kitchen,

34. Nigamana: (Conclusion)

Saar: ida fi | (AH).

Conclusion of the matter which was propagated
inifiallyis called as Nigamana. To repeat the Pratijna
after its establishment is called Nigamana..

For ex-
qricdT Stet fa |
So there is fire on fhe mountain.
FIT aA ata Va Vida & elec
3411 fade: FOOT | (可 . 窒 .) >
Establishment of a statement with the help of

Hetu, Drushfanta and Upanaya is Sthapana or
Nigamana.

For ex- So the Purusha is Nitya

35. aa Example by acharya charaka Example by Nyaya
Darshana

Pratijna The Purusha is Nitya, Pratijna The Mountain has
fire.

2 Hetu Because the Purusha is not Because there is smoke on
artificial and not created by mountain.
others is the cause.

3 Udharana as the Akasha is not created Where there is smoke
by anybody, so also the thereis fire,

Purusha. for ex Mahanasa (Kitchen)

4 Upanaya As there is no creator for The Mountain is also like
Akasha, it is called Nitya. So the kitchen
also as there is no creator for
the Purusha

5 Nigamana Sothe Purusha is Nitya So there is fire on the

mountain

36. @ At first, the Pratijna, is the logical statement which
is to be proved.

@The second is Hefu or reason which stafes the
reason for the establishment of the proposition.

@The third is Udaharana which the universal
concomitance together with example.

@The fourth is Upanaya or application of fhe
universal concomitance to the present case.

©The fifth is Nigamana or conclusion drawn from
the preceding propositions

37. Atita Kalika Anumana (inference of effect from
cause) When one sees a pregnant lady, he infers
the past sexual intercourse (Past event).

Anagata Kalika Anumana - (inference of cause
from effect) When one see a seed inferring a
fruit from that seed (Future event).

Vartamana Kalika Anumana (inference in
general) When one sees smoke he gets the
knowledge of fire (Present event).

38. HAT WI: 市 9a ARA |
dQ Wer: ar: a A Era

ferg afte! ra ARA, Karat, dara a el

The correlation between Hetu & Sadhya is called Anvaya (positive),
which means where ever hetu exists the sadhya also exists, opposite to this
kevala vyateriki is that if Sadhya is absent then Hetu is also absent.

Anvaya is Sapaksha where as Vyaterika exists in Vipaksha.
Sapaksha is that where sadhya is definate

Ex; mahanasa

As in the mahanasa both ic dhuma(hetu) & Agni(sadhya) exists this
stands for Anvaya Vyapti

Opposite to this in kevala vyateriki (negative correlation) both hetu £
sadhya never exists.

Ex; mahahruda

In a lake neither the sadhya nor the hetu exists hence the knowledge
of Agni never arrises in the lake hence it is called as Vyaterika Vyapti

39. Kevala Anvayi: (Positive inference/ positive
correlation)
caste, 19901: delrq |

Non existence of Vipaksha is called Kevalanvayi.
The correlation between Hetu (Dhooma) and
Sadhya (Agni) is called as Anvaya (Positive), which
means wherever Hetu exists there always Sadhya
also exists. Anvaya exists in Sapaksha (existence is
definite).

For ex- Mahanasa (Kitchen), As in the kitchen both
Hetu ie. Dhooma and Sadhya ie. Agni exists. ie.
Where there is smoke there is fire.

40. AT Wa CAitih he |

wer ge: where: ATA He |

wa Taare dra: aña a RT |
RECIEN

If only anvaya exists and vyaterika is absent then if is
known as Kevalanvai

Ex; as Ghafa is knowable it is namable like Pata
Here

Ghata = Paksha

Abhideya(namable) => Sadhya
Prameyatwat (knowable) => Sadhana
Pata = Dristanta.

41. Kevala Vyafireki:- (Negative inference)

HA AU: aa CUA |

Non exisfence of Sapaksha is called Kevala
Vyatireki (Negative inference). If Sadhya (Agni) is
absent Hetu (Dhooma) is also absent. Vyatireka
exists in Vipaksha (existence is indefinite).
For ex- Lake,
In a Lake neither Sadhya ie. Agni nor Hetu ie.
Dhooma exists.

Hence the knowledge of Agni never arises in
the lake.

Hence if is called negative correlation or
Vyatireka Vyapti. ie. where there is no smoke
there is no fire.

42. caf Ala calla had cary |

ar ATEM Bead aecard |
TNT ahead 可 dada JU se |
at da AA |

TT 3194 Yamada dédiées
Seas edt MT RÁ 21344 EA
|| Togo

The Hetu which has only a negative

concomitance(relation) is called only negative Hetu
(Kevalavyatireka Linga).

43. eg, Tied: SM feet: Nota
In the above statement.

Prthvi = Paksa

Itarabhinna ==» Sädhya

Gandhatwat m=» Hefu

Because of the Hetu "Gandhatwat Pruthvi" is
different from other Bhutas.

In this statement if is assumed or understood that
the Bhutas other than Pruthvi do not have Gandha.
Gandha is absent in Bhüfas except Pruthvi.

Hence here Drstänta (example) is available only for
vyaterika but not for positive concomitance.

Hence if is called Kevalavyatireki.
Nothing is available to show the example in Sapaksa.

44. AnvayaV yatireki.- (Positive & Negative inference)
Ha Ber: 18900: eau RA | (rara

Presence of Sapaksha and Vipaksha is called Anvaya Vyatireki
(Positive and negative inference). The Vyapti which pervades both
positivity and negativity is Anvaya Vyatireka (positive negative)
Arad an anita 699 a | ua Ua Ua YA:
aa IEg: UM Agra: (31694 auf) |
da ata: ait aa YA: aia Ten Agiea: (armes) -
oo]
For ex- In a declaration ‘Where there is smoke there always exists
fire' as in the kitchen is a positive correlation (Anvaya Vyapti).
In the absence of fire, smoke is also absent like a lake is Vyatireka
Vyapti (negative correlation).

The Vyapti which pervades both positively and negatively is
Anvaya Vyatireka (positive negative)

45. 4.3. Lakshana and types of Hetu, Description of Ahetu
and Hetwabhasa.

Hetu is the prime factor for the inferential
knowledge, by seeing the hetu only the anumana of
Sadhya can be established. Without Hetu one can
not get the inferential knowledge, hence is been
given the prime importance in Anumana Pramana.

Acharya Charaka has described that the state of
Jatharagni & strength of the Rogi can be inferred
through the Digestive power and the exercise of fhe

individual, here

Digestive power
+ Hefu

Exercise

46. Hetu (Reason)

ara Melt val weer CIA
SAMT 3defesROld | (4.19.6)

With whose knowledge the existence or
presence of an object is proved on Paksha is called
as Hetu. The reason for obtaining a particular
knowledge is known as Hetu.

For ex- Dhooma is fhe Hefu fo prove the
existence of the Agni on the Parvata

In ayurveda if is mentioned that we can infer
innumerable factors of the body through the hetu,

47. TYPES OF HETU
ILNo [Darshana = |TypeofHetu 00000 |

1, Nyaya Darshana Kevalanvi, kevalavyateriki, &
anvaya Vyateriki

2 Baudha Darshana Swabhava, Karya & Anupalabdhi
Hetu

3. Jaina Darshana Upalabdhi, & Anupalabdhi

4. Vaisheshika Darshana Karya, Karana, Samyogi, Samavayi,
& Virodhi

5: In to 6 types as Vyapaka, Karya, Karana,
Purvachara, uttarachara, and
Sahachara.

6. In to 2 types as Sad Hetu & Asadhetu

48. Sad Hetu (Valid or good reason)
Hetu (Valid reason) is the base for the inference.

If the hetu is Sat (true) then the
inference(anumitijnana) will also be Sat (true).

If the hetu is Asat (faulty) then the knowledge
based on that hetu will be Asat / Ahetu / Hetwabhasa

(incorrect).
The Sad Hetu has five characters,
× Paksha Satwam (existence on Paksha)
X Sapaksha Satwam (existence on Sapaksha)

XVipaksha Vyavrutatwam (non - existence on a
contrary instance)

XAsat Pratipakshatwa (non - existence of
contradicting Hetus)

X Abadhitatwa (Un - obstructiveness with other

Pramanas)

49. Pakshe sattavam;

Due to Hetu only one can get the inferential
knowledge, & is a prime factor for the
assessment of anumana jnana.

Hetu should reside on the paksha,

For ex- After seeing the Dhooma on Parvata,
then we get doubt about the Agni.

Dhuma = hetu > ato.
Parvata = Paksha

Vanhi = Sadhya sais

Hence it is proved that existence of Hetu on
parvata i.e one of the qualities of Sadhetu

50. Sapakshe Satwam (existence of Hetu on

Sapaksha as well);

Attainment of knowledge of the existence
of hetu on Sapaksha also leads to attain the
knowledge of Hetu on the Paksha

Hetu should be present in
Sapaksha(definitely existing)

For ex- After attaining
the knowledge of Dhooma in
Mahanasa, we get the knowledge
that, Hetu i.e. Dhooma is
present in the Sapaksha

51. Vipakshe vyavrutatva (Vipakshe asatvam)
(absence in vipaksha):

Absence of Hetu in Vipaksha
As Dhooma & Agni are not existing in a lake
attaining the jnana of Dhuma in a lake is
impossible.
Lake =} Vipaksha (not a base for dhuma &
agni)
Hence Vipakshe asatvam also stands as a quality
FREE

of Sad Hetu.

52. Asat pratipakshatva (non existence of any contrary hetu);
Asat means absence & Pratipaksha indicate
opponent factor
In the inferential knowledge, if one Hetu proves the
existence of the Sadhya on Paksha, at the same time
another hetu should not contradict()it..
A counterbalanced hetu, one along which there exists
another equal hetu on the opposite side;
UT Aaa 86960 可 Heufd- Tar:
e. g. ‘sound is eternal because it is audible’; and also 'sound
is non-eternal, because it is a product’;
AMAA Ada FA 9791 dcgidJ8Tqd N.17.19.
For ex- As the words (Shabda) are produced they are
Anitya. But Shabda is a Nitya

53. Abadhitatwa( Un-obstructiveness with Pramanas)

It is the one where the absence of existence
is not proved by the Pramanas like Pratyaksha

etc.

For ex; Agni is hot to touch.

If these five qualities are not present in a
Hetu then it becomes a Ahetu / Asatya /
Hetwabhasa

54. Hetwabhasa, Asadhetu, Ahetu (Fallacy);
Hetwabhasa is formed from 2 words
Hetu — the linga

Abhasa — appears like or resembles like

Means the hetu which, if is unreliable, or
improper, or unreal appears as hetu is known as
Hetwabhasa.

The Hetu which appears to be Hetu, but in
reality its absence is called Ahetu.

Ahetu is also called by the terms Asad Hetu /
Hetvabhasa /Dushta hetu/ Dushita hetu (fallacy).

Ex; Vanhi is shitala.

55. Vaated STA: |
Beat: TAME: | a. 19. 4
LM À garde 6091 à trae: af daa: sd:
The factors which is not a reason, but resemblances seems to be a
reason is described as Hetwabhasa.
the hetu which do not possesses one or more of the qualities of the
Sadhetu is called as Asadhetu,
Because of false knowledge one considers an invalid reason as
valid in anumana, such an invalid reason is called as Hetwabhasa.
Though the Hetu is nof real but appears as Real is also called as
Asiddha Hetu & Dusta Hetu.
Ex; 어리 at: RE
This is a cow because it has horns,
In the above statement there is no connection between Vishanitwa
& Gotwa, the Hetu Vishanitwa can be found in other animals also , here
the knowledge of Vishanitwa brings obstruction in the establishment of
fact hence Vishanitwa is the Asadhetu.

56. Types of hetwabhasa;
Acc to Acharya Charaka Hetwabhasa is divided in to

'38dali VAUT WA: Gy wa: re |
(TS dise).

Prakarana Sama, Samshaya Sama, Varnya Sama

Acc to Gautama 5 types as

Savyabhisara, Viruddha, Prakaranasama, Sadhyasama, &
Atitakala.

Acc to Tarka Sangraha, nyaya darshana 5 types as
> Savyabhisara,
> Viruddha,
> Satpratipaksha,
> Asiddha &
> Bhadita.

57. Savyabhichara Hetwabhasa;

TAME MA starr: 17 . E

It is also called as Anaikantika.

If the same hetu exists more than one place is called as
Savyabhichara Hetwabhasa, here the hetu is avaliable
in both sadhya & Sadhyaabhava places also hence
called as Anaikantika.

Ex; the drug may act or may not act.

It is of 3 types as

a Peel. MEROS AURORA | (09098)

a) Sädhärana savyabhichära Hetwäbhäsa

b) Asadharana savyabhichara Hetwäbhasa

c) Anupasamharisavyabhichära Hetwäbhäsa

58. Sädhärana Savyabhichära Hetwäbhäsa :
a ama: MUR sete: | (AA)
The hetu is present insadhya & vipaksha also.
ax aaa 714 19981 aft 90419: tq: ISIROT een: |
If the Hetu is available in such a place also where Sadhya is
absent is Sadharana Savyabhichara.

As already mentioned Hetu should exist in Paksa and Sapaksa only.
But here the Hetu exists in Vipaksa also where the Sadhya is absent.

ex; HT M: IEEImEI に I

This is a cow because it has horns,

In the above statement

Ha = This is VAT

M: = isa cow is 可 Te 可

答 qTTGTcqTd = because of its horns is hetu

The hetu LE LUI exists not only in the cow but also in other
animals where Sadhya is absent hence it is called as Sadharana

Savyabhichara

59. Asädhärana Savyabhichära Hetwäbhäsa :
(Uncommon or Peculiar)

ddJ8TTSH8T crdcd: Had HBTHIT ICH: 3HHTNOT:

If the Hetu is absent both in Sapaksa and Vipaksa, and

available only in Paksa, is called Asadharana
Savyabhicara Hetwábhása.

e.g., eal fcq: SisagcqTt
Sound is eternal because of soundness (?1saca)

In the above statement the eternity of sound is to be
proved.

The Hetu Sabdatwa does not exist in the soul (Atma)
etc. which is nitya or on a Ghata etc., which is anitya.

So Sabatwa the Hetu found neither in Sapaksa nor in
Vipaksa.

It exists in Sabda only.

60. Anupasamhari Savyabhicári Hetwäbhäsa

(Non-Conclusive
31004 aa Tara SRA | ( )

Hetu without positive example or negative example is

Anupasamhari Savyabhicári Hetwäbhäsa.
eg. dd Herd HAU ATA

en is Anitya (non-eternal) because of knowability.

In the above statement
Sarvam ==> Paksa
Anityam ==> Sädhya
Prameyatwa => Hetu

Because of the Hetu Prameyatwa the Sadhya i.e. Anityatwa
is proved on the Paksa Sarvam.
Here neither positive nor negative example(drustanta) is
available because Sarvam is included in Paksa. Hence the quality
Sadhetu “Sapakshe Sarvam” is not available in this.

Hence it is called Anupasamhari Savyabhicara Hetwäbhäsa.

61. VIRUDDHA HETWABHASA (Contradictory reason)

TEMAS Ure Fava: |
a3 oq: AI HICTSTI: BT Wea: AA sears:

The reason which is contradictory to the thing to
be proved is Virudha Hetwäbhäsa.

According to Tarka Sanghraha the Hetu which
with negation of Sadhya is Viruddha Hetwabhasa.

This Hetwäbhäsa proves the negation, but does
not show the existence of Sadhya,

Vyapti should be there between Hetu and Sadhya.
No such Vyapti is available in this Hetwabhasa.

Sadhya does not exist where Hetu is available, and
Hetu does not exist where Sadhya is present. Both are
contradictory.

Hence it is called Viruddha Hetwabhasa.

62. es. HU a: 答 qrfolcgrd

This is a Horse because of Horns.

In the above statement.

314 = 4

RG = HET

fasıforcar => eg

But the Hetu Vishanitwa never exists in horses.

Moreover the invariable concomitance (Vyapti) between the
Hetu and the Sadhya is also not available.

It is of 2 types —

1) Yatra hetuh tatra sadhyäbhavah

2) Yatra sadhyam tatra hetwäbhavah
Hetu becomes in capable to prove Sadhya.

63. SATPRATIPAKSHA HETWABHASA(Opposable

reason)
ET WMH Im acdect fau 可 TOO:

The establishment of Sadhya becomes failure (Pratipaksha) due
to other Hetu (Hetwantara). lt is known as Satpratipaksha
hetwabhasa.

Ex-Shabda is Nitya-shravanatwat, Shabda is Anitya-karyatwat.

In this, one Hetu proves the existence of Sadhya at the same time
another Hetu opposes it and it proves the non existence of Sadhya.

eg, ARE: AACA Mad STseis 合 5 可 : wees Tea
1. Sound is eternal because it is Audible like soundness.
2. Sound is non-eternal, because it is a product like Ghata.
In the above statements the Sadhya Sabda is said to be Nitya
with the Hetu, Sabdatwat.
At the same time of Sabda is said to be Anitya with another hetu,
Karyatwat.

64. ASIDDHA HETWABHASA

(NON AVALIABILITY)
a Te ño | (AA)
Assessment of Sadhya based on Asiddha hetu is known
as Asiddha Hetwabhasa.

If the Paksa is non available for Hetu it is called
Asiddha Hetwábhasa.

Ex-"By secing the movement of Chaya (shadow) assessing
the object"

The Gati is based on object but Chaya object cannot be
assessed by Chaya,

Hence Chaya gatiis Asiddha hetu.

It is of three fold. viz.

A. Asraya Asiddha (Non-existent Paksa)

B. Swarupasiddha (Non-existent Reason)

C. Vyapyatwasiddha (Non-existent concomitance)

65. Asraya Asiddha Hetwabhasa (Non existent reason)

YA Fa: HR: Ga: HWE: A sq: 3 HE: - oO
In this context ASraya means Paksa. The reason is futile (useless),
when the Paksa itself non-existent. In a futile Hetu the Paksa is
absent; so existence on Paksa is also futile. One of the qualities of
Sadhetu is absent. Hence it is a fallacy. In this Paksa Dharmatá is
obstructed. This results in the absence of Paramarsa and
ultimately prevention of establishment.

eg. MR ME, Meran Whikteqd A
MARS ABE: 可 可 cd - Toto

Gaganaravindais fragrant, because it is like a lotus in a lake
Gaganaravinda is paksha which is shunya (aprasiddha paksha) hence
akasha aravinda is also aprasiddha .

Due to improper paksha the hetu also becomes improper this is
termed as ASraya Asiddha Hetwabhasa

66. Swarupasiddha Hetwábhasa
ara Sat: MEI vat Had 可 FAUNE: -
0000
The Hetu which never exists on Paksa is Swarupa asiddha
Hetwabhasa.

In Swarupásiddha Hetu, existence on Paksa, the quality of Sad Hetu
is absent so it is a fallacy. The non-existent Hetu prevents the
knowledge of PakSa Dharmata and finally the judgement.

eg. SIsel UT: 1064: Tcqrd
Sound is an attribute(guna) because it is visible like color.

It is improper because for the nityatva of shabda there is no relevance of
Chakshu.

Here visibility of Hetu never exist on the Paksa i.e. sound.
Itis known as Swarupasiddha Hetwabhasa,

67. Vyapyatwa Asiddha Hetwaphasa(Non Existent
concomifance)

aaa gg: ercqcd A:
Mey cached df HET Sacer: eo

Vyapti is not possible for Hetu with Upadhi and is called as Vyapyatwasiddha
Hetwabhasa

The Hetu which has non existent concomitance (Vyapyatwa Asiddha), with
limitation or condition (Upadhi). Upadhi or condition is that which pervades the
thing to be proved, but does not pervade the reason. A Hetu which is qualified with
Upadhi or condition is Sopadhika Hetwabhasa.

Upadhi may be pervading Sadhya but not Sadhna or Hetu. Because there is no
concomitance in it. Upadhi (condition) can not pervade the reason. Non-pervasion of

reason or Hetu having absolute negation co-existing with the reason.
gádisa Eat atra
e.g.. This mountain is smoky because it is fiery.

In the above example Agni is Hetu. Parvata is Paksha and Dhuma is Sadhya.

68. « Agni => Hetu
« Parvata + Paksa
¢ Dhuma = Sadhya.
It can not be said that
wherever there is Agni there always
exists Dhüma.

Dhuma need not exist definitely, where the Agni
exists.

In Aayah Tapta Gola (The red hot Iron ball)
Dhuma is absent even though Agni exists.

Hence here the Vyapyatwa is not proved(no Hetu but
Sadhya is present).
Dhuma is produced with the contact of wet fuel (Ardra
Indhana Samyoga). But wetness never exists in red hot
iron ball.

Hence Dhooma is also absent. Hence it is called
Vyäpyatwa Asiddha Hetwäbhasa.

69. BHADITA HETWABHASA (contradicted /

obstructed)
Gea ASA: MATARO GE feat: 可 ae: |
(HE)
The Sadhya is not proved by Hetu and it's negation is
approved by Pramana it is known as Badhita Hetwabhasa.

Ex - "Agni hi anushnah dravatwat prithvivat",
Agni => Paksha,
Anushna =» Sadhya,
Dravatwat ® Hetu
Prithvi = Drishtanta.

The Hetu dravatwat cannot prove the Anushna of Angi,
because Ushnatwa is the feature of Agni. Here the Saddhetu
is with oppsite nature, hence known as Hetwäbhasa.

70. e.g., HERAT gcqcqid eq

Fire is not hot because it is a substance like water. In the
above statement:-

Vanhi = Paksha
Anushna wm Sadhya
Dravyatva ™ Hetu
Jalavat = Dristanta

The non-hotness of Agni is to be proved with the Hetu
Dravyatwa.

Example is "like water" (Jalavat ).

But hotness the absence of non-hotness is perceived by
Sparsana Pratyaksa (Tactile perception).

Moreover it is already confirmed that Agni is hot.

The remaining Dravyas are non-hot.

Hence the above Hetu Dravyatwa is contradicted. Hence it
is called Badhita Hetwabhasa.