ShadPramanas (षड्प्रमाणाः) - Revision history

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Fordharma: /* अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana */

2018-11-26T10:16:04Z

अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana

Fordharma: /* Jaimini Mimamsa Sutra */

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Jaimini Mimamsa Sutra

Fordharma: /* Prabhakara Mimamsa */

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Prabhakara Mimamsa

Fordharma: /* Kumarila Bhatta Mimamsa */ added references

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Kumarila Bhatta Mimamsa: added references

Fordharma: /* Prabhakara Mimamsa */

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Prabhakara Mimamsa

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Fordharma: /* अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana */

2018-11-25T14:10:45Z

अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana

Fordharma: added transliteration in whole article

2018-11-25T14:08:42Z

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Fordharma: /* Shabda Pramana */

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Shabda Pramana

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 ==== Shabara Bhashya ====
-In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the above Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
+In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the above Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref name=":8">Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
 ==== Prabhakara Mimamsa ====
 Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>
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 The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.
 Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate Padartha (पदार्थः) and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />
-Shabara Bhashya for the Mimamsa Sutra 1.1.5 explains about Abhava  <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। abhāvo'pi pramāṇabhāvo nāstītyasyārthasyāsannikr̥ṣṭasyeti। </blockquote>
+==== Shabara Bhashya ====
 ==== Kumarila Bhatta Mimamsa ====
-Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</ref>
+Kumarila in his Slokavartika, based on the above sutra and bhashya defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</ref>
 ==== Kinds of Abhava ====

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 Arthapatti is the presumption of something for the explanation of a known fact. The word arthapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus the a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा} (Nyay. Sutr. 2.2.3)<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref> arthāpattiḥ apramāṇaṁ anaikāntikatvāt ।।3।।{arthāpattiprāmāṇyaparīkṣā} </blockquote>
-==== Jaimini Mimamsa Sutra ====
+==== Jaimini Mimamsa Sutra 1.1.5 ====
 The discussion about Arthapatti and Anupalabdi pramanas is not directly given in Mimamsa sutras. However, in the context of explaining whether Dharma is cognizable by means of Verbal injunctions, the following sutra was given, which forms the basis for all commentaries explaining about these two pramanas.<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं बादरायणस्यानपेक्षत्वात् -१,१.५ सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote>Mm. Pt. Ganganatha Jha explains thus : the relelation of the word with its denotation is inborn; instruction is the means of knowing it (Dharma). Infallible regarding all that is imperceptible; it is a valid means of knowledge, as it is independent - according to Badarayana.<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n21 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute</ref>
 ==== Prabhakara Mimamsa ====
-Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
+Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>
 ==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==
 The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.

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 ==अर्थापत्तिः ॥ Arthapatti Pramana==
 Arthapatti is the presumption of something for the explanation of a known fact. The word arthapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus the a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा} (Nyay. Sutr. 2.2.3)<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref> arthāpattiḥ apramāṇaṁ anaikāntikatvāt ।।3।।{arthāpattiprāmāṇyaparīkṣā} </blockquote>
 ==== Prabhakara Mimamsa ====
-Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote><blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।। </blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
+Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
 ==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==
 The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.

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 ==== Kumarila Bhatta Mimamsa ====
-Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.
+Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<ref name=":3">Slokavartika of Kumarila Bhatta [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</ref>
 ==== Kinds of Abhava ====
 ===== Pragabhava (प्रागभावः) =====
-The non-existence of curd in milk is called Pragabhava or Prior Negation.<blockquote>क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।। kṣīre dadhyādi yannāsti prāgabhāvassa ucyate।।2।।(Sloka. Vart. Abhava. 2)</blockquote>
+The non-existence of curd in milk is called Pragabhava or Prior Negation.<ref name=":7" /><blockquote>क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।। kṣīre dadhyādi yannāsti prāgabhāvassa ucyate।।2।।(Sloka. Vart. Abhava. 2)</blockquote>
 ===== Pradhavamsabhava (प्रध्वंसाभावः) =====

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 ==== Prabhakara Mimamsa ====
-Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Sutra Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote><blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।। </blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
+Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the Mimamsa sutra is elaborated as follows<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote><blockquote>autpattikastu śabdasyārthena sambandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tat pramāṇaṁ sū.1.1.5 (Shab. Bhas. Sutr. 1.1.5)</blockquote><blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।। </blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>
 ==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==
 The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.

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 ==== Vatsyayana Bhashyam ====
 The meaning of the above sutra is explained by Vatsyayana in his bhashya as follows<blockquote>तत्पूर्वकमित्यनेन लिङ्गलिङ्गिनोः संबन्धदर्शनं लिङ्गदर्शनं चाभिसंबध्यते । लिङ्गलिङ्गिनोः संबध्द्योर्दर्शनेन लिङ्गस्मृतिरभिसंबध्यते । स्मृत्या लिङ्गदर्शनेन चाऽप्रत्यक्षः अर्थः अनुमीयते । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 of Reference <ref name=":5" />)</blockquote><blockquote>tatpūrvakamityanena liṅgaliṅginoḥ saṁbandhadarśanaṁ liṅgadarśanaṁ cābhisaṁbadhyate । liṅgaliṅginoḥ saṁbadhdyordarśanena liṅgasmr̥tirabhisaṁbadhyate । smr̥tyā liṅgadarśanena cā'pratyakṣaḥ arthaḥ anumīyate । </blockquote>Meaning : The expression तत्पूर्वकम् meaning 'led up to perception' refers to the darshana (perception obtained through the indriyas and manas) of the relation between the Linga (लिङ्ग । mark) and Lingi (लिङ्गि । object indicated by the mark) and also darshana of Linga itself. The darshana of the relation between linga (mark) and lingi  (object) also implies Smrti (स्मृतिः । remembrance) of linga.  Thus by means of Smrti and darshana of Linga (mark) the Apratyaksha (अप्रत्यक्षः । non-perceptible) object (अर्थः) is inferred (अनुमानम् । anumana). (Page 26 of Reference<ref name=":6" />). Thus anumana depends totally on previous experiences through pratyaksha and this knowledge follows other kinds of knowledge. Example : where there is smoke there is fire.
 ==== Kinds of Anumana ====
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 A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.
 ==शब्दः आगमप्रमाणं वा॥ Shabda or Agama Pramana==
-The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge, that evidence about objects realized by the power of words and sentences is called Shabda pramana. It is designated in various ways by the different schools of Indian thought. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana. [[Shabda Bodha (शाब्दबोधः)|Shabda Bodha]] is another topic which reveals the advanced knowledge of the seers of Bharatavarsha wherein sound and its origin, words, sentences and aptavachana are extensively described by not only darshanikas but also by the nastikas and vaiyyakaranas.
+The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge, that evidence about objects realized by the power of words and sentences is called Shabda pramana. It is designated in various ways by the different schools of Indian thought. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.
 ==== Etymology ====

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 =====Samanyatodrshtam (सामान्यतोदृष्टम्)=====
 <blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति तथा चाऽऽदित्यस्य । तस्मात् अस्ति अप्रत्यक्षा अपि आप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गम्यते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being Apratyaksha (imperceptible), the imperceptible Lingi is inferred from the similarity of the Linga (mark) to something else. e.g. When the Atma is inferred from Desire etc. Desire etc are a Qualities and Qualities always pervade in substances. Similarity of Desire to other qualities which pervade in substances leads to the Anumana that, that Substance in which Desire pervades is the Atma. (Page 27 of Reference <ref name=":6" />)
-==Upamana Pramana==
+==उपमानप्रमाणम् ॥ Upamana Pramana==
 The third instrument of knowledge is called Upamana Pramana or Analogy. The knowledge of similarity is generated by Upamana.  This knowledge arises by the use of comparison of two things and the presence of some common factors in a thing.
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 A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.
-==Shabda Pramana==
+==शब्दः आगमप्रमाणं वा॥ Shabda or Agama Pramana==
 The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge, that evidence about objects realized by the power of words and sentences is called Shabhda pramana.
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 Shabda pramana is designated in various ways by the different schools of Indian Darshanas. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।<ref name=":0" /></blockquote>Thus concludes the bhasya of the 4 pramanas given by Nyaya sutras.
-==Arthaapatti Pramana==
+==॥ Arthaapatti Pramana==
 Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus it a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref></blockquote>
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 Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras Arthapatti is elaborated as follows<blockquote>औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत् प्रमाणं सू.1.1.5 (Shab. Bhas. Sutr. 1.1.5)<ref>Shabara Bhashya For Sutra Purva Mimasa Sutra (1.1.5) ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1 Adhikara 4])</ref></blockquote>Under this Mimamsa Sutra (1.1.5) Shabara Bhashya explanation for Arthapatti is as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।। </blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Ganganatha Jha () Shabara Bhasya [https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Translation] </ref>
-==Anupalabdhi or Abhava Pramana==
+==अभावः अनुपलब्दिः वा ॥ Anupalabdhi or Abhava Pramana==
-The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.
+The concept of Abhava (अभावः । negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.
 Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />