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|title=Anumana pramana

|title=Anumana pramana

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|keywords=carakasamhitaonline, charak samhita, caraka samhita, ayurved, Anumana pramana, Anumana pramana in ayurveda, Anumana pramana meaning, inferential reasoning

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|description='Anumana' means inference and 'pramana' means the tools for acquiring knowledge. Anumana pramana is one of the important method of inference to acquire medical knowledge

|description='Anumana' means inference and 'pramana' means the tools for acquiring knowledge. Anumana pramana is one of the important method of inference to acquire medical knowledge

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<div style="text-align:justify;">

<p style='text-align:justify;'>Anumana is inferential knowledge. It means cognition that follows previous knowledge. It involves predicting assumptions or postulations about unknown or lesser-known facts based on understanding previously established phenomena. It explores the past history regarding any subject predicting present status and the prognosis of any phenomena. Thus anumana provides the information applicable to all time frames.  Preceded by direct perception ([[pratyaksha pramana]]), anumana can help in the logical reasoning of prospects of the subject. It enables the knowledge seeker to gain insights about the subject beyond perception. Anumana pramana explores the cause-effect relationship of known phenomena to postulate regarding the unknown phenomena. It can thus establish a correlation between effect and cause in retrospective and prospective studies. </p>

Anumana is inferential knowledge. It means cognition that follows previous knowledge. It involves predicting assumptions or postulations about unknown or lesser-known facts based on understanding previously established phenomena. It explores the past history regarding any subject predicting present status and the prognosis of any phenomena. Thus anumana provides the information applicable to all time frames.  Preceded by direct perception ([[pratyaksha pramana]]), anumana can help in the logical reasoning of prospects of the subject. It enables the knowledge seeker to gain insights about the subject beyond perception. Anumana pramana explores the cause-effect relationship of known phenomena to postulate regarding the unknown phenomena. It can thus establish a correlation between effect and cause in retrospective and prospective studies.

{{Infobox

{{Infobox

²Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi

²Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi

³ [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

³ Rheumatologist, Orlando, Florida, U.S.A.

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

carakasamhita@gmail.com

carakasamhita@gmail.com

|label7 = Date of first publication:

|label7 = Publisher

|data7 = March 22, 2022

|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

|label8 = DOI

|label8 = Date of first publication:

|data8 = under process

 

|label9 = DOI

|data9 = 10.47468/CSNE.2022.e01.s09.091

}}

}}

==Etymology and derivation==

==Etymology and derivation==

 

The word ‘anumana’ is derived from the Sanskrit verb “ma” meaning to know and prefixed by “anu” meaning following or coming after. Anumana is an act of inferring or drawing a conclusion from given premises.[Monniere Williams dictionary]<ref>MW Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw&page=0037</ref>

The word ‘anumana’ is derived from the Sanskrit verb “ma” meaning to know and prefixed by “anu” meaning following or coming after. Anumana is an act of inferring or drawing a conclusion from given premises.[Monniere Williams dictionary]<ref>MW Cologne Scan [Internet]. [cited 2022 Feb 1]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw&page=0037</ref>

   

   

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>

==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

|-

|-

| | 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

| |29.|| Vyadhi vedanaya ||Assessment of disease ||Assessed by signs and symptoms

| |29.|| Vyadhi vedanaya ||Assessment of disease ||Assessed by signs and symptoms

|-

|-

| |30.|| GoodhalingaVyadhi Upashaya-anupashayabhyam || Assessment of diseases that are difficult to diagnose||Assessed by effectiveness of treatment in terms of relief or no relief/ aggravation.  

| |30.|| Goodhalinga vyadhi Upashaya-anupashayabhyam || Assessment of diseases that are difficult to diagnose||Assessed by effectiveness of treatment in terms of relief or no relief/ aggravation.  

|-

|-

| |31.||Dosha pramana  || Assessment of [[dosha]] pramana or morbidity||Assessed by the level of consumption of provocative factors

| |31.||Dosha pramana  || Assessment of [[dosha]] pramana or morbidity||Assessed by the level of consumption of provocative factors

|-

|-

|}

|}

'''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 vriddhi (hyper functioning) and kshaya (hypo functioning), [[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>

==Current researches==

==Current researches==

#Soni et. al in their article entitled "Ancient methods of research in Ayurveda” have explained the utility of anumana pramana in research methodology and therapeutics.<ref>Soni K, Ranjan R, Pandey VS. Ancient methods of research in Ayurveda. International Journal of Ayurveda and Pharma Research. 2020 Nov 25;36–46.</ref>  

#Soni et.al. in their article entitled "Ancient methods of research in Ayurveda” have explained the utility of anumana pramana in research methodology and therapeutics.<ref>Soni K, Ranjan R, Pandey VS. Ancient methods of research in Ayurveda. International Journal of Ayurveda and Pharma Research. 2020 Nov 25;36–46.</ref>  

#Pooja T et.al. in their work entitled anumana pramana and its scope as a diagnostic and research tool have explored the potential of anumana pramana as diagnostic and research tool indicating its wide applicability in present scenario.<ref>Pooja T, et.al, Anumana pramana and its scope as a diagnostic and research tool. Int J Health Sci Res. 2020; 10(10):264-278.</ref>  

#Pooja T et.al. in their work entitled anumana pramana and its scope as a diagnostic and research tool have explored the potential of anumana pramana as diagnostic and research tool indicating its wide applicability in present scenario.<ref>Pooja T, et.al, Anumana pramana and its scope as a diagnostic and research tool. Int J Health Sci Res. 2020; 10(10):264-278.</ref>  

#Prof.Rangaprasad Bhat has elaborated the concept of anumana pramana in detail with respect to its types, description and different examples.<ref>MD DJVH. Anumana Pramana: Types, Description, Ayurveda Examples [Internet]. Easy Ayurveda. 2017 [cited 2022 Feb 1]. Available from: https://www.easyayurveda.com/2017/04/23/anumana-pramana/</ref>   

#Prof.Rangaprasad Bhat has elaborated the concept of anumana pramana in detail with respect to its types, description and different examples.<ref>MD DJVH. Anumana Pramana: Types, Description, Ayurveda Examples [Internet]. Easy Ayurveda. 2017 [cited 2022 Feb 1]. Available from: https://www.easyayurveda.com/2017/04/23/anumana-pramana/</ref>   

==Related Chapters==

==Related Chapters==

[[Tistraishaniya Adhyaya]], [[Trividha Roga Vishesha Vijnaniya Vimana]], [[Rogabhishagjitiya Vimana]].

 

[[Tistraishaniya Adhyaya]], [[Rogabhishagjitiya Vimana]], [[Trividha Roga Vishesha Vijnaniya Vimana Adhyaya]], [[Pramana]], [[Pratyaksha pramana]], [[Aaptopadesha pramana]],[[Yukti pramana]], [[Upamana pramana]], [[Apamarga Tanduliya Adhyaya]],  [[Concepts and Contemporary Practices]].

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