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ves the defects arising due to doubt ( sari saya ), perversion (vi paryaya and indecision (anadhyava saya ), it should be recognised as a pramana.174
Vyapti ( invariable concomitance ) is the main feature of apumāna. Avinabhava anyathauu papanıratua, vi pakşavyavịtti, and niyata sahacarya are well-known charctetistics, of vyapti. Sahabhavaniyama ( having co-relation) and kramabhava-näyma ( having successive relation ) are the main factors of Vyāpti,175 Sahabhāva-niyama is understood as a character of the probandam (vyāpākadharma) like rūpa (form) and rasa. ( taste ) and kramabhāva-niyama is understood as a character of the probandam ( vyāpakadharma ). This definition indicates that anumāna is not restricated only to the tādaimya ( identical nature ) and tādutpattı (fdentical cause of origination ) but it can also be applied to those things which do not possess of the tadātmya and tadutpatti relation, For instance, we can make an inference about the taste of something looking at its form, which has no tādātmya relation. Likewise, the rise of Saketa can be inferred by looking at the rise of krttikā. 176
Sūdhya and sidhana are also two of the other main features of anumāna. A thing which is to be perceived is called sādhya and a thing which is related positively with Sadhya, is called sādhana 177
Anumāna is of two kinds, viz. Svīrthinumāna (inference by one's own self ) and Parūrthūnumina (inference by others). The former is valid knowledge which arises in one's own mind from determinate sādhana, while the latter is a result of reasons standing in relation to invariable concomitance (vyāptí) with sädhya.
The organs or Svūrthinumāna are said to be three in purber, viz. dharma, sādhya, and sādhana. Paksa ( minor term) and hetu middle term are also prescribed as its organs. Here, sādhya and sadhana are included in pakşa. The remaining one is dharmi which is to be proved by pramānas (prasiddha). 178
