anumāna

E. anu, and mā to measure, affix lyuṭ.

or of a conclusion drawn from given premises. According to

the Sāṅkhya and Yoga-philosophies it is one of the three

means (see pramāṇa) by which true knowledge may be ob-

tained (see also pratyakṣa or dṛṣṭa and āgama or āptavacana);

according to the Nyāya and Vaiśeṣika phil., one of the

four means for this end (see also pratyakṣa, upamāna and śabda).

Inference may be, according to the definitions of Sāṅkhya

and Nyāya philosophers, either one by induction (pūrvavat)

e. g. that it will rain because clouds have gathered, or one

by analogy (sāmānyato dṛṣṭam), e. g. that moon and stars are

locomotive because they change their place and that a person

therefore who changes his place is locomotive; or one by ne-

cessity (śeṣavat), e. g. that the ocean will be salt, because a

drop taken from it, is salt. According to the Vaiśeṣika

philosophers, inference may be either purely consecutive or

positive (kevalānvayin), i. e. when the major term is not

excluded by any other notion (comp. anupasaṃhārin), e. g.

all that can be known can be named, because only positive

(not negative instances) can be alleged to prove the asser-

tion; or purely exclusive or negative (kevalavyatirekin), i. e.

when only negative proof can be adduced, e. g. in asserting

that earth is distinguished from all the other elements, be-

cause it is possessed of the quality of smell, for the ar-

gument would be that all that is not distinguished from

all the other elements, is not possessed of the quality of

smell; or positive and negative (anvayavyatirekin), i. e.

when there exist positive and negative instances of the major

term, e. g. where there is fire there is smoke, because the

positive argument would be ‘on the hearth’ and the negative

‘in the lake’. (The Mīmānsā and Vedānta philosophies do

not discuss these topics, as inference is not considered by

them to be a means of arriving at true knowledge.) ² (In

rhetoric.) A logical anakolouthon by the way of inference,

an alaṃkāra or mode of writing elegantly, e. g. ‘wherever

falls the look of woman, there fall sharpened arrows; I

think therefore that the God of Love runs before them while

shooting off his arrows’. E. mā with anu, kṛt aff. lyuṭ.

ana, n. 1. Inferring, Bhāṣāp. 139;

140. 2. Argument, Man. 8, 144; Rām.

6, 23, 2. 3. Analogy, Vikr. 63, 13.

n. (-naṃ) See anumā.

E. anu, and mā to measure, affix lyuṭ.

— 2) Analogie, Gemässheit: martavyamiti yadduḥkhaṃ puruṣasyopajāyate . śakyastenānumānena paro 'pi parirakṣitum .. HIT. I, 61. tadyuktaṃ tāvadātmānumānena (wie er selbst) vartitum VIKR. 63, 13.

1) das Schliessen. Als Bez. einer best. rhetorischen Figur SĀH. D. 711. Verz. d. Oxf. H. 208,b,10. Beispiel Spr. 2289.

1) m. PAT. a. a. O. 1,230,b.

— 2) tatpramāṇānumānatas gemäss SŪRYAS. 13, 5.

— 1) das Schliessen , Folgern , Beweismittel einer Schlussfolgerung JAIM. 1,3,2. 3. 15. NYĀYAS. 2,1,28. Dazu Nom.abstr. °tva n. Comm. ebend. °anumānatas gemäss.

— 2) eine best. rhetorische Figur KĀVYAPR. 10,31. Beispiel Spr. 5065.

67. 13. HIT. 20. 8.