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Pramana
called the proposition. (2) This is called Hetuvakya. Predication based on cause. For e.g. "Because we see smoke there". After that (3) Vyapthi (Connection) and examples given. For e.g. "Where there is smoke, there is fire as in a kitchen". Vyapthi means being spread otherwise. There is an association between fire and smoke neither of which can exist without the other. Without fire there can be no smoke. Smoke is existent on account of fire. This is called Avinabhava or Anyathanupapannathva. Avinabhava means that which cannot exist without the other. In the same manner, smoke is Anyathanupapanna with fire, that means, it cannot exist without fire. Anyatha means without. Anupapanna means cannot occur. Smoke cannot exist without fire. This is called the effect of avinabhava and anyathanupapannathva. The effect of avinabhava is connected with the other object like smoke and fire. Smoke is vyapya and fire is vyapaka.
If one has the knowledge of the connection between vyapya (spreading) and vyapaka (Causing the spread of), he gets Anuman. This takes place on account of Anvayovyopthi. He can know that in the absence of vyapaka there can be no vyapya. This is called vyathirekivyapthi. (4) When one acquires a knowledge of vyapthi and examples, then he carries out upasamhara or conclusion which is called upanaya. For e.g. There is the vyapya, fire on the mountain, namely smoke. (5) Then it is determined that there is fire on the mountain. This is called Nigaman. These 5 aspects of Anuman are necessary to think of the associate substances. Nigaman which is the cause for Swarthanuman takes place on account of the two. The determination of the soul, the other world, Karma etc. which are metaphysical concepts are determined by Anuman Praman.
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In other philosophies Praman has been described as the cause for actual knowledge (Yatharthajnan) Prama, but when discussion takes place on Pramanya it is called the nature of Prama but how is it possible here? Pramanya (Authenticity) is the nature of Pramana. Therefore, Praman is not the cause for this knowledge. It is itself knowledge. Therefore, it is said in the Jaindarshan स्वपर व्यवसायि ज्ञानं प्रमाणं ".
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