Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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classification of Anumana into Svartha and Parartha is also accepted by Dignaga and Dharmakirti, the great Buddhist logicians.
The older Nyaya school, however, recognises three modes of Anumana viz., Purvavat, Seshavat and Samanyatodrishta. The first consists in an inference of the effect from the Cause. We infer for instance that there will be a shower of rain when we see clouds in the sky. Seshavat Anumana is conversely an inference of the cause from the Effect, c.g., We infer that there was a shower of rain towards the source of the river when we see a sudden increase of water and swiftness of the current in the stream. Samanyatodrishta Anumana consists in the inference of a fact similar to one already observed, e.g., We infer that the sun has motion because it (like previously observed moving things) is found to change its place in the sky from time to time. Besides the above meanings, Vatsayana gives other meanings of Purvavat, Seshavat and Samanyatodrishla. According to this second interpretation, Purvavat is so called because its conclusion is arrived at through the help of a relationship, already known. Inference of Fire from Smoke is based on a relationship between Fire and Smoke, previously observed. Seshtavat Anumana in its second sense is practically identical with the Disjunctive Syllogism.