Changes

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.

Constituents of anumana pramana:<ref>L.P.Gupta , Essentials of Ayurveda , Chapter 5 , Nyaya system of philosophy , Anumana Pramana , reprinted 2013 , chaukhamba Sanskrit Pratishthana , Page No. 301</ref>

==Constituents of anumana pramana:== <ref>L.P.Gupta , Essentials of Ayurveda , Chapter 5 , Nyaya system of philosophy , Anumana Pramana , reprinted 2013 , chaukhamba Sanskrit Pratishthana , Page No. 301</ref>

   

   

The example of fire and smoke is most commonly quoted to explain the anumana pramana. It denotes the understanding or assumption of presence of fire on the hill after witnessing the smoke on the hill. Thus the smoke marks as characteristic feature indicating the presence of fire. Thus the observer is entitled to make preposition of fire on hill based on the previous knowledge of the invariable relationship between smoke and fire. This invariable relationship between objective (sadhya) and cause ([[hetu]]) is termed as vyapti. It is instrumental in generating the deduction (paramarsha) to draw an inference or establishing the knowledge through anumana.<ref>Y.C.Mishra , Basic Principles of Padartha Vijnana , Chapter 13 , Anumana Pramana , edited by Dr. Jyotirmitra Acharya , reprinted 2012 , Chaukhamba Sanskrit Sansthan , Varanasi.Page no.396</ref>

The example of fire and smoke is most commonly quoted to explain the anumana pramana. It denotes the understanding or assumption of presence of fire on the hill after witnessing the smoke on the hill. Thus the smoke marks as characteristic feature indicating the presence of fire. Thus the observer is entitled to make preposition of fire on hill based on the previous knowledge of the invariable relationship between smoke and fire. This invariable relationship between objective (sadhya) and cause ([[hetu]]) is termed as vyapti. It is instrumental in generating the deduction (paramarsha) to draw an inference or establishing the knowledge through anumana.<ref>Y.C.Mishra , Basic Principles of Padartha Vijnana , Chapter 13 , Anumana Pramana , edited by Dr. Jyotirmitra Acharya , reprinted 2012 , Chaukhamba Sanskrit Sansthan , Varanasi.Page no.396</ref>