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==Importance of concept of anumana==

==Importance of concept of anumana==

The persons who are knowledgeable and well versed with the scriptures or literary texts ([[aaptopadesha pramana]]) require only pratyaksha (direct perception) and anumana pramana (inference) for examination of any phenomena like disease. [Cha.Sa.[[Vimana Sthana]] 4/5]  The [[pratyaksha pramana]] or sensorial knowledge has some limitations. Direct observations cannot always provide with sufficient information. [Cha. Sa. [[Sutra Sthana]] 11/7] Hence, it is necessary to understand the phenomena by inferential knowledge and logical reasoning with the help of anumana pramana. The entities like sense organs ([[indriya]]) themselves cannot be assessed by [[pratyaksha pramana]] and are best assessed using anumana pramana. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 25/22-23] While assessing the numbers and properties of various anatomical structures like tendons (snayu) , joints (sandhi) , muscles (peshi) etc. the [[pratyaksha pramana]] is not always sufficient. Here anumana or tarka can be helpful to understand the exact number. [Cha.Sa.[[Sharira Sthana]] 7/14] Anumana is necessary for the understanding of complex entities like [[atma]]. It cannot be properly assessed by yukti and aaptopadesha. [Cha.Sa.[[Sharira Sthana]] 1/44] Similarly the functions of different [[dosha]] , their subtypes , [[dhatu]] are assessed through the means of anumana only. [Cha.Sa.[[Sutra Sthana]] 27/3]  

The persons who are knowledgeable and well versed with the scriptures or literary texts ([[aaptopadesha pramana]]) require only pratyaksha (direct perception) and anumana pramana (inference) for examination of any phenomena like disease. [Cha.Sa.[[Vimana Sthana]] 4/5]  The [[pratyaksha pramana]] or sensorial knowledge has some limitations. Direct observations cannot always provide with sufficient information. [Cha. Sa. [[Sutra Sthana]] 11/7] Hence, it is necessary to understand the phenomena by inferential knowledge and logical reasoning with the help of anumana pramana. The entities like sense organs ([[indriya]]) themselves cannot be assessed by [[pratyaksha pramana]] and are best assessed using anumana pramana. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 25/22-23] While assessing the numbers and properties of various anatomical structures like tendons (snayu) , joints (sandhi) , muscles (peshi) etc. the [[pratyaksha pramana]] is not always sufficient. Here anumana or tarka can be helpful to understand the exact number. [Cha.Sa.[[Sharira Sthana]] 7/14] Anumana is necessary for the understanding of complex entities like [[atma]]. It cannot be properly assessed by [[yukti]] and [[aaptopadesha]]. [Cha.Sa.[[Sharira Sthana]] 1/44] Similarly the functions of different [[dosha]] , their subtypes , [[dhatu]] are assessed through the means of anumana only. [Cha.Sa.[[Sutra Sthana]] 27/3]  

Following phenomena can be observed through the means of anumana pramana. [Cha.Sa.[[Vimana Sthana]] 4/8]

Following phenomena can be observed through the means of anumana pramana. [Cha.Sa.[[Vimana Sthana]] 4/8]

! Sr. No. !! Reference quote !! Entity to be assessed !! Method of assessment

! Sr. No. !! Reference quote !! Entity to be assessed !! Method of assessment

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|-

| | 1. || Agnim jaranshaktya ||Assessment of digestion ||Assessment of power of digestion by quality and quantity of food consumed

| | 1. || Agnim jaranshaktya ||Assessment of digestion ||Assessment of power of digestion by quality and quantity of food consumed and digested

|-

|-

| |2.||Balam vyayamshaktya||Assessment of physical strength||Examined with the capacity to exercise

| |2.||Balam vyayamshaktya||Assessment of physical strength||Examined with the capacity to exercise

|-

|-

|}

|}

'''Importance in gustatory examinations (rasanendriyapariksha)''' [Cha.Sa.[[Vimana Sthana]] 4/7]

===Importance in gustatory examinations (rasanendriyapariksha)===

Taste of various tissues in the body of the patient is the object of the gustatory sense organ. It can be ascertained by inference only and not by direct observation. The taste in the mouth of the patient should be ascertained by interrogation. It is suggestive of vitiation of [[dosha]] in body. Sweet taste of the body fluids can be inferred, when flies are attracted towards the body. In the case of bleeding, if there is a doubt about the pure or vitiated nature of the blood, then it should be resolved by giving the blood to dogs and crow to taste. Intake of the blood by dogs and crows indicates its purity and rejection indicates that the blood is vitiated by [[pitta]], i.e. the patient is suffering from bleeding disorders ([[raktapitta]]). Similarly, other tastes in the patient’s body can be inferred. It is also useful in determining the [[arishta]] lakshana pertaining to tongue (rasanendriya). [Cha.Sa.[[Indriya Sthana]] 3/20]

Taste of various tissues in the body of the patient is the object of the gustatory sense organ. It can be ascertained by inference only and not by direct observation. The taste in the mouth of the patient should be ascertained by interrogation. It is suggestive of vitiation of [[dosha]] in body. Sweet taste of the body fluids can be inferred, when flies are attracted towards the body. In the case of bleeding, if there is a doubt about the pure or vitiated nature of the blood, then it should be resolved by giving the blood to dogs and crow to taste. Intake of the blood by dogs and crows indicates its purity and rejection indicates that the blood is vitiated by [[pitta]], i.e. the patient is suffering from bleeding disorders ([[raktapitta]]). Similarly, other tastes in the patient’s body can be inferred. It is also useful in determining the [[arishta]] lakshana pertaining to tongue (rasanendriya). [Cha.Sa.[[Indriya Sthana]] 3/20]

'''Importance in diagnosis'''

===Importance in diagnosis===

[[Pratyaksha pramana]] has many limitations in knowledge perception about past and future scenarios. Hence while searching for the past history of patient and deciding the prognosis, the physician has to refer to the inferential knowledge or anumana. Various physiological entities like [[agni]] (digestion), [[bala]] (strength), [[indriya]] shakti (sensorium), [[medha]] (cognition), [[smriti]] (memory) can be assessed using the principles of anumana pramana. Pathological conditions like quantification of [[dosha]] (dosha pramana), lifespan (ayushya-kshaya), nature of [[grahani]] (grahani swarupa), nature of pain (vyadhi-vedana) are assessed through anumana pramana.  

[[Pratyaksha pramana]] has many limitations in knowledge perception about past and future scenarios. Hence while searching for the past history of patient and deciding the prognosis, the physician has to refer to the inferential knowledge or anumana. Various physiological entities like [[agni]] (digestion), [[bala]] (strength), [[indriya]] shakti (sensorium), [[medha]] (cognition), [[smriti]] (memory) can be assessed using the principles of anumana pramana. Pathological conditions like quantification of [[dosha]] (dosha pramana), lifespan (ayushya-kshaya), nature of [[grahani]] (grahani swarupa), nature of pain (vyadhi-vedana) are assessed through anumana pramana.  

Signs of a disease can be observed by [[pratyaksha pramana]], but symptoms are assessed using the deliberation of anumana pramana. This makes the anumana pramana more effective in diagnosis of  mental disorders (manasa roga). It also helps in predicting the prognosis, chance of survival of the patient and outcomes of the treatment in the future. Anumana helps in assessment of subtle individual entities like [[ojas]], [[dhatu]], [[dosha]], [[mana]], [[atma]] that cannot be directly perceived by sensorial faculties, but only by referring to their characteristics and functions.

Signs of a disease can be observed by [[pratyaksha pramana]], but symptoms are assessed using the deliberation of anumana pramana. This makes the anumana pramana more effective in diagnosis of  mental disorders (manasa roga). It also helps in predicting the prognosis, chance of survival of the patient and outcomes of the treatment in the future. Anumana helps in assessment of subtle individual entities like [[ojas]], [[dhatu]], [[dosha]], [[mana]], [[atma]] that cannot be directly perceived by sensorial faculties, but only by referring to their characteristics and functions.

Anumana is a tool for the assessment of imbalance of the [[dosha]] in terms of hyper functioning (vriddhi) and hypo functioning (kshaya), [[dhatu]] and [[mala]] etc. entities. [Su.Sa.Sutra Sthana. 15/39]<ref name=Susruta/> According to the contemporary science, the laboratory parameters are set to determine the body pathology. For instance, the rise in ESR (erythrocyte sedimentation rate) depicts inflammation in the body.<ref>Alende-Castro V, Alonso-Sampedro M, Vazquez-Temprano N, Tuñez C, Rey D, García-Iglesias C, et al. Factors influencing erythrocyte sedimentation rate in adults. Medicine (Baltimore). 2019 Aug 23;98(34):e16816.</ref> Also the symptoms like rise in body temperature denote occurrence of fever. Thus the anumana or inference is most pivotal in making the diagnosis of any disease. For instance in case of fever of exogenous origin (agantuja jwara) , the symptoms can be best understood using the means of anumana. [Cha.Sa.[[Chikitsa Sthana]] 3/121]

Anumana is a tool for the assessment of imbalance of the [[dosha]] in terms of hyper functioning (vriddhi) and hypo functioning (kshaya), [[dhatu]] and [[mala]] etc. entities. [Su.Sa. Sutra Sthana 15/39]<ref name=Susruta/> According to the contemporary science, the laboratory parameters are set to determine the body pathology. For instance, the rise in ESR (erythrocyte sedimentation rate) depicts inflammation in the body.<ref>Alende-Castro V, Alonso-Sampedro M, Vazquez-Temprano N, Tuñez C, Rey D, García-Iglesias C, et al. Factors influencing erythrocyte sedimentation rate in adults. Medicine (Baltimore). 2019 Aug 23;98(34):e16816.</ref> Also the symptoms like rise in body temperature denote occurrence of fever. Thus the anumana or inference is most pivotal in making the diagnosis of any disease. For instance in case of fever of exogenous origin (agantuja jwara) , the symptoms can be best understood using the means of anumana. [Cha.Sa.[[Chikitsa Sthana]] 3/121]

'''Importance in treatment'''

===Importance in treatment===

The symptoms put forth by the patient should be inferred by the physician to assess the general condition, prognosis and treatment response in a patient. The treatment plan is initiated and executed by assuming the factors like [[dosha]], [[kala]], [[bala]], disease condition (vyadhi avastha) by the physician.

The symptoms put forth by the patient should be inferred by the physician to assess the general condition, prognosis and treatment response in a patient. The treatment plan is initiated and executed by assuming the factors like [[dosha]], [[kala]], [[bala]], disease condition (vyadhi avastha) by the physician.

The outcome of the treatment in a patient is also assessed by the physician, while prescribing the medication. This underlines the importance of anumana in treatment. The categories of medicine (mahakashaya) described in the text are exemplary. The physician can use numerous other herbs and modalities based on his expertise according to the condition of patients by applying anumana and yukti pramana. [Cha.Sa. [[Sutra Sthana]] 4/20] So the inferential knowledge of the physician coupled with logical reasoning is pre-requisite for wholesome treatment. It is most important tool in assessing the lifespan , impending death or morbidity status of the individual. Hence it is basis of the determination of near death signs (arishta lakshana). [Cha.Sa.[[Indriya Sthana]] 4/3-4] [Cha.Sa.[[Indriya Sthana]] 2/14]

The outcome of the treatment in a patient is also assessed by the physician, while prescribing the medication. This underlines the importance of anumana in treatment. The categories of medicine (mahakashaya) described in the text are exemplary. The physician can use numerous other herbs and modalities based on his expertise according to the condition of patients by applying anumana and yukti pramana. [Cha.Sa. [[Sutra Sthana]] 4/20] So the inferential knowledge of the physician coupled with logical reasoning is pre-requisite for wholesome treatment. It is most important tool in assessing the lifespan , impending death or morbidity status of the individual. Hence it is basis of the determination of near death signs (arishta lakshana). [Cha.Sa.[[Indriya Sthana]] 4/3-4] [Cha.Sa.[[Indriya Sthana]] 2/14]

'''Importance in teaching and learning methodology'''

===Importance in teaching and learning methodology===

Anumana pramana involves drawing inference and logical reasoning on the basis of previously experienced or observed facts. Thus it explores the cognitive and psychomotor domain of learning. It is thus necessary for development of skills of analysis, logical reasoning and inductive thinking in the learner.  

Anumana pramana involves drawing inference and logical reasoning on the basis of previously experienced or observed facts. Thus it explores the cognitive and psychomotor domain of learning. It is thus necessary for development of skills of analysis, logical reasoning and inductive thinking in the learner.  

'''Anumana pramana as research tool'''

===Anumana pramana as research tool===

The anumana pramana helps the researcher to establish a cause and effect relationship acknowledging the information in all three phases of time i.e. past, present and future. It utilizes the analytical methods of logical reasoning to solve the domain of research question.<ref>Chauhan A, Semwal DK, Mishra SP, Semwal RB. Ayurvedic research and methodology: Present status and future strategies. Ayu. 2015;36(4):364–9.</ref> Anumana pramana has a wide applicability in research as it is concerned with application of deductive, inductive and analogical reasons for analysis of facts observed.<ref>Suresh Babu, Classical methods of research, concept of pratyaksha etc. pramana, Comprehensive Research methodology for Ayurveda Scholars, first edition, Chaukhamba orientalia, Varanasi, edited 2013, Page no 47</ref>

The anumana pramana helps the researcher to establish a cause and effect relationship acknowledging the information in all three phases of time i.e. past, present and future. It utilizes the analytical methods of logical reasoning to solve the domain of research question.<ref>Chauhan A, Semwal DK, Mishra SP, Semwal RB. Ayurvedic research and methodology: Present status and future strategies. Ayu. 2015;36(4):364–9.</ref> Anumana pramana has a wide applicability in research as it is concerned with application of deductive, inductive and analogical reasons for analysis of facts observed.<ref>Suresh Babu, Classical methods of research, concept of pratyaksha etc. pramana, Comprehensive Research methodology for Ayurveda Scholars, first edition, Chaukhamba orientalia, Varanasi, edited 2013, Page no 47</ref>