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There are three other types of anumana based on the cause ([[hetu]]) as below. (Tarkasangraha)<ref>Vishwanath panchanana, Nyaya siddhant muktavali, edited and published by Kshemraj Shrikrishnadas, 1958, page number 131-132</ref>

There are three other types of anumana based on the cause ([[hetu]]) as below. (Tarkasangraha)<ref>Vishwanath panchanana, Nyaya siddhant muktavali, edited and published by Kshemraj Shrikrishnadas, 1958, page number 131-132</ref>

1) Anvaya-vyatireki: It is joint method of agreement in presence and absence of causative factor. The invariable relationship exists between presence and absence of causative factor and phenomena. For example, if there is presence of  pain (shoola), [[vata dosha]] is invariably responsible for it. Absence of [[vata dosha]] will in turn reflect the absence of pain. This is also observed in the manifestation of disease pathology. The continuous exposure to causative factors (nidana sevana) leads to continued pathogenesis and occurrence of disease. As soon as the treatment protocol including removal of causative factors is implemented , it leads to pacification.

1) Anvaya-vyatireki: It is joint method of agreement in presence and absence of causative factor. The invariable relationship exists between presence and absence of causative factor and phenomena. For example, if there is presence of  pain (shoola), [[vata dosha]] is invariably responsible for it. Absence of [[vata dosha]] will in turn reflect the absence of pain. This is also observed in the manifestation of disease pathology. The continuous exposure to causative factors (nidana sevana) leads to continued pathogenesis and occurrence of disease. As soon as the treatment protocol including removal of causative factors is implemented, it leads to pacification.

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]