International Journal of Health Sciences and Research Vol.10; Issue: 10; October 2020 Website: www.ijhsr.org Review Article ISSN: 2249-9571 Anumana Pramana and Its Scope as a Diagnostic and Research Tool Pooja T1, Prarthana T2, Sahana C3 1Reader, Dept of Ayurveda Samhita & Siddhanta FS Ayurvedic Medical College & Hospital - Agra 2Lecturer, Dept of Panchakarma Sri Sri College of Ayurvedic Science & Research - Bangalore 3Reader, Dept of Ayurveda Samhita & Siddhanta Sushruta Ayurveda Medical College & Hospital - Bangalore Corresponding Author: Pooja T ABSTRACT Knowledge and wisdom is the foundation as well the chief lookouts in any branch of study. In Ayurveda, four types of Pramana accomplish to ascertain known and unknown phenomena in both human and universe. Of them, methodology of inference viz. Anumana-Pramana is fundamental to diagnosis and research owing to its comprehensive design involving observations, analysis, rationale and consideration of established facts. Drawing references from Bruhat-Trayi and Laghu-Trayi, the paper discusses significance of Anumana-Pramana in interpreting subtle phenomenon like functioning of Tridosha in health and disease, role of unseen karmic effects on disease-occurrence and palliation, concept of rebirth etc to applied concepts like physiology, pathogenesis, diagnosis, prognosis and selection of treatment. In this regard the paper also discusses extension of this methodology in the diagnosis and treatment of unknown diseases. An extended scope of its application in scientific research is also explored by designing a research tool with Anumana Pramana as a methodology, Karya-Karana Siddhanta as an analytical tool and features of Dashavidha-Parikshya-Bhavaas a research protocol. The tool can serve to reconstitute research ideologies through the technique and technicalities of Ayurveda hence expanding the sphere of operation of the methodology’s current frame. Key-words: Anumana Pramana, Diagnosis, Research, Inference, Logical Reasoning, Dasha vidha parikshya bhava. Key Messages: 1) Anumana Pramana - an indispensible methodology of data collection and analysis adopted in the system of Ayurveda and its relevancy is inevitable in clinical medicine. 2) With the methodology primarily utilized for diagnosis and subsequent treatment administration, its scope can be extended to the field of research as well. 3) The relevancy and applicability of the methodology of inference irrespective of the field of operation owes it to the principles of the cause & effect theory. 4) Besides Ayurveda, the significance of the methodology of inference is agreed, accepted, and implemented in the conventional medicine too especially in the field of research. 5) With limitations to observation, sensory examination and objective examination, Inference plays a ground-breaking methodology serving to get a broader vision of the biological phenomenon. INTRODUCTION processing and deciphering such sensorial Of all creation, life is transient while stimulus into knowledge. These knowledge is eternal. Though the sense methodologies termed as Pramana in organs, mind and intellect are instrumental ayurveda translates as - that which serves to in acknowledging an observation, a attain factual knowledge. The term factual scientific methodology is essential for knowledge is emphasized as these International Journal of Health Sciences and Research (www.ijhsr.org) 264 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool methodologies at any given time leads its ideologies put forth in the paper can drive seeker to knowledge that is factual and not the science and its practitioners to a much otherwise1. Such knowledge attained broader field of implications and through Pramana are deemed as absolute applications with regard to the methodology and justifiable in all 3 phases of time (past, of inference. present, future).1 Pramana are basically four in REVIEW OF LITERATURE number viz., aptopadesha (scriptural Concept of Anumana Pramana: testimonies), pratyaksha (sensorial Etymologically speaking, perception), Anumana (inference) and yukti “Anumana” a compound word where anu (logical reasoning).2 However, for a means later and mana as knowledge5 Vaidya(Ayurveda practitioner) with a implies that the knowledge is obtained not background of testimonies, Pramana is of at the very instant of sight but later. That is two types i.e. pratyaksha-sensorial to say, in many instances, the “reality” perception and Anumana- non-sensorial becomes unperceivable either as a perception.3 Of them, although Pratyaksha consequence of the pratyaksha badhakara Pramana is experiential, nonetheless, the bhava (~factors that hinder sensorial wise considers the methodology of perception like ativiprakarsha (far), inference i.e. non-sensorial perception as a atisannikarsha (proximity), avarana gateway for infinite knowledge.4 (hidden), karanadaurbalya (weakness of True knowledge is absolute, sense organs), manoanavasthana (instability omnipresent and not time-bound but many a of mind), samanaabhibhava (similarity), time is imperceptible, hidden or unknown abhihara (masked), atibhavad (overlap), due to illusion of the mind or primitiveness atisaukshmyat (minute))6or simply due to of sense organs. It is in such cases that absence of the perceiver at the location Anumana Pramana guides its seeker (paksha) of the incident. In such instances, towards knowledge that is unseen and the inference is drawn on the principle of beyond human reception. Ironically knowing the whole by knowing its parts, i.e. inferences are arrived at through a inference from the domain-in-doubt comprehensive methodological process that perceived at the first instant is sought shall also involve direct or sensorial through analysis or inspection of the perception and logical reasoning. existing exhibited features.7 Thereafter, themethodology utilizes logical reasoning to MATERIALS AND METHODS establish its inferences.4,8 However, this This paper has drawn its inputs, logical reasoning is acquired only through intentions and interpretations primarily from vyapti gnana9 i.e. (knowledge from the texts of caraka samhita and tarka established-facts) that is parallel to sangraha. References are also obtained interpreting the inference of the domain-in- from sushruta samhita, ashtanga sangraha, doubt. These collections of established facts ashtanga hrudaya, madhava nidana etc. are sourced either from previously Besides, the subject matter roots its examined facts – sensorial perception foundations to authenticated principles like (pratyaksha) or from documented facts – the loka-purusha samya siddhanta and scriptural testimonies (aptopadesha). Hence karya-karana siddhanta. The article also an unknown occurrence inferred through cites references of modern perspectives of corresponding, relevant, logical and existing research as per the guidelines of the WHO, facts suggest that rationality plays a chief its methodology and protocol and how the role in inferences. same parallels with the ideologies Example: The good old example, mentioned in ayurveda. Centralized on the “yatra yatra dhumaha tatra tatra vahnihi”, above theme, the paper discusses how the declares that a sign of smoke which is the International Journal of Health Sciences and Research (www.ijhsr.org) 265 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool domain-in-doubt implies its relevance to an at the same time) – inference of fire from open fire, although the fire may not be the evidence of smoke. perceptible at the given time. This inference Likewise, the following examples below is made based on the established-fact speak of similar instances in concern with (vyapti) known to exist between fire and the inference of biological phenomenonin smoke as observed in a “kitchen”. all the three phases of time - Speaking of similar instances concerning Effect: Inference of a suppressed immunity biological phenomenon- in known cases of aids Eg 1) Invulnerability to diseases implies its Cause: Ingesting of mud as a cause for cause to an individual’s immunity strength anaemia bestowed by the imperceptible ojas (essence Co-existing Cause-effect relation: Increased of all the 7 tissue elements of the body).10,11 salt consumption as causing hypertension Eg 2) samanavayu is inferred as the Dimensions of Anumana Pramana: stimulator of agni12with the prior As stated earlier, Anumana Pramana utilises knowledge of air as the cause for ignition in multiple sub-methodologies in order to draw the ecosystem. an inference. For this reason, one encounters A unique feature of this Pramana in various classical definitions of Anumana particular is that the methodology helps to Pramana, however assuming the fact that acknowledge information in all the three the inferential methodology is a phases of time 13 i.e. past, present and comprehensive one. The multiple facets thus future. Retrieval of information in all above defining inference goes as below: dimensions of time owes it to the principle an analytical study of the visible of karya-karana siddhanta (cause and effect domain/perceptible feature.(linga principle) on which the methodology is paramarsha)5 based upon. founding through a previously Eg: karyat karana (inference of the past i.e. established universal fact (vyapti inference of the cause from the effect that is gnana).14 exhibited)– Inferential judgment basing upon pre- inference of the act of intercourse on seeing existing knowledge