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Anumana pramana

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DOI: 10.47468/CSNE.2022.e01.s09.091

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Anumana pramana
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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.

Contributors
Section/Chapter/topic Concepts/Pramana/Anumana pramana
Authors Bhojani M. K. 1, Joglekar A. A.2
Reviewer Basisht G.3
Editors Deole Y.S.4, Basisht G.3
1 Department of Sharira Kriya, All India Institute of Ayurveda, New Delhi

2Department
of Samhita Siddhant, All India Institute of Ayurveda, New
Delhi
Affiliations 3
Charak Samhita Research, Training and Development Centre, I.T.R.A.,
Jamnagar, India

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

Correspondence meera.samhita@aiia.gov.in,
emails
carakasamhita@gmail.com
Date of first
March 22, 2022
publication:
DOI under process

Etymology and derivation

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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][1]

The word anumana (inferential cognition) denotes the process of anumitikarana (tool for
inferential cognition) or prediction.[Shabdakalpadruma][2]

Anumana pramana is an instrument of obtaining inferential knowledge that arises from subject
deduction. [Tarkasangraha] A deduction is ascertaining facts with respect to the invariable
characteristics of the subject. It is defined as knowledge that is produced after direct perception
(pratyaksha pramana).[3]

It can be referred to as obtaining knowledge of indirect objects after perception. [Gangadhar

rai][4] Vaschaspatyam describes it as a resultant of knowledge of linga (characteristic mark) with
the help of lingi (universally accepted characteristic).[5]

Definition
Anumana is a tool of obtaining knowledge preceded by pratyaksha pramana. It provides
knowledge of the past, present, and future. For example, the presence of fire can be inferred on
appearance of smoke; the copulation in past is inferred by witnessing pregnancy, and predicting
the future tree after examining the seed. [Cha.Sa.Sutra Sthana 11/21-22]

Anumana is the indirect inferential knowledge based on yukti i.e. reasoning, logic, and
experiments. [Cha.Sa.Vimana Sthana 4/4]

Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni
(is examined) by the power of digestion; that of the strength of a person by analyzing the
capacity to exercise, competency of auditory organ etc. by the ability of perception of sound, etc.
[Cha.Sa.Vimana Sthana 8/40]

Anumana is accurate, clear, and establishes the relation between linga and lingi. [Dalhana on
Su.Sa.Sutra Sthana 1/16][6]

Synonyms of Anumana
1. Tarka [Cha.Sa.Vimana Sthana 8]

2. Linga-grahya [Cha.Sa.Sharira Sthana 1/62]

3. Paramarsha (Tarkasangraha)

Types
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Three types based on chronological inference:

Based on the time frame of the knowledge obtained, anumana is of 3 types- past, present and
future. [Nyaya philosophy, Chakrapani on Cha.Sa. Sutra Sthana 11/21-22]

1) Futuristic prediction (purvavataanumana): This is to predict about effect (karya) from the cause
(karana). It is the inference of effect from cause (kaaranatkarya-anumana).

It refers to inferring to actions in the future. For instance, the production of future fruiting can be
assumed by looking at the seed. This resembles to analysis of preliminary or rudimentary
knowledge is done to gain information about future probabilities. The prediction of impending
disease after examining the etiological factors can be done. For instance, the habit of pica
(mrudbhakshana) indicates the occurrence of anaemia (pandu) disease in future. The
premonitory features indicate future disease conditions.

2) Inference of past history (sheshavataanumana): This is to predict about cause (karana) from
effect (karya). It is inference of cause from the effect (kaaryatkarana-anumana).

It refers to inferring the actions in the past. Here the visible effect is analyzed to obtain its
possible cause. It resembles the analytic method of study where analysis of knowledge of the
gross object is done to acquire the minutest details. For instance, the evidence of pregnancy
infers the act of copulation done in the past. For example, the appearance of signs and
symptoms of any disease refers to the past infection or inflammation.

3) General inference (samanyatodrishta): It is inference regarding the knowledge by the

generalization of concept or a common phenomena. Purvavataanumana represents future or
antecedent knowledge, sheshavataanumana represents past or subsequent knowledge and
samanyatodrishta explains present or analogous knowledge.

Three types based on methods of inference:

There are three other types of anumana based on the cause (hetu) as below. (Tarkasangraha)[7]

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.

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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][8] 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]

3) Kevala-vyatireki: It is firm negation between the means and object. The prithvi mahabhuta will
always be different from teja mahabhuta, non-concomitance (vyatirekavyapti) exists in both of
these. This is observable in all the different physiological and anatomical entities as every
structure is unique. The relation between vata dosha and asthi dhatu is indicative of kevala-
vyatirekihetu.

Two types based on objectives:

Two types of anumana based on targeted recipients are described namely: swartha (for
information of oneself) and parartha anumana (made for providing the information to other).
(Tarkasangraha)

1. Personal inference (swartha-anumana): It is inference from one’s own perspective or

predictions. It is private conclusion made by the examiner based on previous knowledge. It does
not require to be explained to other. It is the process of recognition of characteristic sign leading
to logical reasoning and inference (linga-paramarsha).

2. Demonstrative inference (parartha –anumana): It is inference made to explain the perspective

or prediction to others. It is meant for demonstration of knowledge to others. In order to convey
the inference to others the medium of five syllogisms (pacha-avayavivakya) is proposed. These
are explained as a part of vaada-marga that enables an individual to convey or convince the
opinion about any phenomena.[Cha.Sa.Vimana Sthana 8/34] These can be elaborated as follows-

a. Proposition (pratijna):

It is declaration or assertion of statement to be proved. It is the main subject or concern or

argument.

b. Reason, tool or cause (hetu):

It is the tool, method or instrument to attain the knowledge or prove the phenomena.
Pratyaksha, anumana, aitihya (aaptopadesha or testimony) and aupamya (analogy) are tools to
obtain the rightful knowledge. [Cha.Sa. Vimana Sthana 8/35]

c. Concomitance, example (udaharana or drishtanta):

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It denotes the concomitance or similarity of the observed phenomena with the existent
knowledge. This generalizes the knowledge to both scholars and illiterate people equally. This
knowledge is comprehensible to both the elite and ignorant recipient.

d. Justification (upanaya):

It compares, correlates initial proposition (pratijna) and established fact (drishtanta) to justify the
activity. It is the application of general rule to the particular case. It is described under the
heading of sthapana. [Cha. Sa. Vimana Sthana 8/31] It is the assumptive correlation to generalize
a particular rule.

e. Conclusion (nigamana):

It is repetition of proposition or declaration. It involves the establishment of proposition with

help of hetu, drishtanta and upanaya.

Constituents of anumana pramana: [9]

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.[10]

There are three constituents to form an inferential knowledge.

1. Paksha (concerned subject or abode)

2. Sadhya (objective)

3. Linga (characteristic sign)

If the example of smoke on hill is considered, hill is denoted as paksha (minor term) as it is
subject under consideration for inference. Fire is sadhya or major term which is supposed to be
proved. Smoke is the linga i.e. middle term marking the characteristic sign indicating the
presence of fire. This linga is termed as hetu or sadhana i.e. tool to derive the inference. Thus the
three terms namely paksha, sadhya and linga are pivotal to derive inferential knowledge
regarding any condition.

For instance, in the diagnosis of diseases, paksha is the patient or subject concerned. Sadhya is
diagnosis the physician wants to make. Linga is the characteristic feature or symptomatology
that helps in making the diagnosis. Thus the vyapti is the invariable unconditional concomitance
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between subject of concern and characteristic feature. For instance, the relation between the
presence of heat and pitta dosha depicts the vyapti sambandha.[11]

Fallacies or limitation of inference (hetvabhasa)[11]

These are fallacies that make a hetu (reason or tool) to appear valid, when it is actually invalid.
These can hinder the process of inference. Nyaya philosophy has explained 5 types of fallacies or
hetvabhasa. These are savyabhichari (inappropriate reason), viruddhi (contradictory reason),
satpratipaksha (inferentially contradicted middle term i.e. it is contradicted by inferential
knowledge), asiddha (unproved or inconclusive hetu), badhita (non-inferentially contradicted
middle term or absurd hetu i.e. it can be disproved by other pramana like pratyaksha etc.). These
fallacies can make false interpretation and limits the knowledge through 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]

Following phenomena can be observed through the means of anumana pramana.

[Cha.Sa.Vimana Sthana 4/8]

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Table 1: Phenomena assessed through inference

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

Assessment of power of digestion

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

Assessment of physical Examined with the capacity to

2. Balam vyayamshaktya
strength exercise

Assessment of the Assessed by the clarity and

Shrotradeeni-
3. functioning of the sense accuracy of perception of their
shabdadiarthagrahanena
organs respective objects.

Assessment of functioning Absence of altered perceptions by

Mano-
4. of mana or mental the sensory organs indicate the
artheshuavyabhicharnena
perception rightful functioning of mana.

Assessment of skill set or Assessed by one’s occupation and

5. Vijnanam vyavsayena
knowledge of person knowledge.

Assessment of rajas guna or Involvement in material pleasures

6. Rajah sangena
affection or attachments

Assessment of moha or
7. Moham avijnanena Assessed by lack of knowledge
ignorance

Assessed by choosing measures

8. Krodham abhidrohena Assessment of anger
for revenge or revenging attitude

Assessment of grief is done by

9. Shokam dainyena Assessment of sorrow inability to think critically or
sorrowful disposition

10. Harsham aamoden Assessment of pleasure Assessed by level of happiness

Assessment of affection or
11. Preetim toshena Assessed by level of satisfaction
love

Assessed by duration and severity

12. Bhayam vishadena Assessment of fear
of anxiety

Assessment of patience or Assessed by ability to face the

13. Dhairyam avishadena
strength of mind adversities without fear

Assessment of bravery or Assessed by ability to cope up

14. Veeryam utthanena
vitality with the situation

15. Avasthanam Assessment of stability of Stability assessed by absence of

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avibhramena mind doubts and confusions

Faith or desire is assessed by the

16. Shraddha abhiprayena Assessment of faith
act of requisition.

Assessed by ability to retain the

17. Medha grahnena Assessment of intelligence
information

Assessment of orientation or Assessed by ability to identify and

18. Sangyanam grahanena
recognitive power comprehend the object

Assessed by ability to recall the

19. Smriti smarnena Assessment of memory
facts

Assessment of level of
20. Hriyam apatrapnena Assessment from bashfulness
shyness

21. Sheelam anusheelnena Assessment of character Assessed by habits of the person

Assessed by repulsion or
22. Dvesham pratishedhena Assessment of hatred
disinclination towards the thing

Assessment of subsequent
23. Upadhi anubandhena Assessment of deception
manifestation

Assessment of consistency Assessed by firmness and stability

24. Dhriti alaulyena
or determination of thoughts

Assessed by compliance and

25. Vashyata vidheyataya Assessment of obedience
faithful following

Assessed with the help of

26. Vaya kalena Assessment of age
chronological time

Assessment of liking towards

27. Bhakti deshena Assessed by habitat of living
a particular food

Assessed by the level of

28. Satmya upashayena Assessment of habituation
wholesomeness

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

Goodhalinga vyadhi Assessed by effectiveness of

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

Assessed by the level of

Assessment of dosha
31. Dosha pramana consumption of provocative
pramana or morbidity
factors

32. Ayushakshaya arishtai Assessment of imminent Assessed by the presence of

death arishta lakshana or poor
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prognostic signs

Shreyastwam Assessment of impending Assessed by the righteous deeds

33.
kalyanabhiniveshena prosperity done

Assessed by absence of
Assessment of sattvika
34. Amalam sattvam impairments like attachment,
qualities of mana
envy, anger etc.

Grahanyastu The patho-physiology of Assessed through the

35.
mridudarunatwam organ grahani interrogation of the patient.

Assessed through the

36. Swapnadarshana Assessment of dreams
interrogation of the patient.

Assessed through the

37. Abhipraya Assessment of goals
interrogation of the patient.

Assessment of feelings like

Assessed through the
38. Dwesha, Sukha- Dukha hatred (dwesha) , happiness
interrogation of the patient.
(sukha) , sorrow (dukkha)

[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]

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
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quantification of dosha (dosha pramana), lifespan (ayushya-kshaya), nature of grahani (grahani

swarupa), nature of pain (vyadhi-vedana) are assessed through anumana pramana.

In surgery, anumana is applied to search foreign body that is deeply embedded in tissues and
not visible to the naked eye.[Dalhana on Su.Su.1/16][6] If ghee applied over the affected part
melts faster than that of unaffected part, this indicates the presence of foreign body. The
inference like the overlying ghee melts due to heat and inflammation.

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][6] 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.[12] 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

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]
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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 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.[13]
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.[14]

The five components of a statement (pancha-avayavivakya) as a part of parartha anumana is also

an excellent example of presentation or preparation of research module. Proposition (pratijna) is
initial preposition of research question or hypothesis. Hetu are comparable to research methods
and relation of the subject with outcomes. Example (udaharana) is the review of previous work
done which makes the matter easily understandable by stating examples. Application (upanaya)
involves the application of general rule to the particular concept similar to the discussion part of
research work. conclusion (nigamana) is conclusive statement regarding the phenomena.

The three types of anumana i.e. purvavata, sheshavata and samanytodrishta resemble the
observational research designs like cohort (prospective study), case control (retrospective study)
and cross sectional studies (prevalence study) respectively.[15] The process of research and
testing of hypothesis itself denotes the application of the evidence obtained in the sample
studied to the population. Thus the inference regarding the population is made from information
obtained from a sample. The statistical analysis also helps to determine the validity of research
by comparing the data or information obtained with previous knowledge.[16] Thus the term
statistical inference or inferential statistics rightfully glorify the importance of anumana pramana.

The karya-karana bhava in Ayurveda mentions the cause-effect relationship pertaining to any
phenomena. This is the basis of designing any research and stating a hypothesis. The ten fold
examination factors (dashavidhapariksha bhava) thus help in inferring this relationship in
structured and stepwise manner resembling the research protocol. [Cha.Sa.Vimana Sthana 8/68]

Current researches
1. 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.[17]
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2. 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.[18]

3. Prof.Rangaprasad Bhat has elaborated the concept of anumana pramana in detail with
respect to its types, description and different examples.[19]

4. Bhalerao et.al. in their letter to editor entitled “Bloom's taxonomy reiterates Pramana”
explores the application of anumana pramana in pedagogy and it involves the application
as robust correlative association for veracity and the development of correlative
competency in learning.[20]

5. Patil A., Patil M. discussed the importance of anumana pramana in research methodology
based on the concept of kaarya-kaarana siddhanta in the article entitled ‘The scope of
anumana pramana as a research tool.[21]

6. Patil S. et al mentioned anumana pramana as an important method of examination having

wide applicability in present scenario.[22]

7. Chetana K et. al. explored the role of anumana pramana in the mutra-pariksha according to
Ayurveda.[23]

8. Belavadi et. al. have studied the role of anumana pramana as a tool to understand the
concepts of research methodology according to Ayurveda.[24]

Related Chapters

Related chapters
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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