Arthapatti, Arthāpatti, Artha-apatti: 16 definitions
Arthapatti means something in Hinduism, Sanskrit, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
Arthāpatti (अर्थापत्ति, “admission”) refers to one of the thirty-six “characteristic features” (lakṣaṇa) of perfect ‘poetic compositions’ (kāvyabandha) and ‘dramatic compositions’ (dṛśyakāvya, or simply kāvya). According to the Nāṭyaśāstra chapter 17, these thirty-six lakṣaṇas act as instructions for composing playwrights. The term is used throughout nāṭyaśāstra literature. (Description): When from a sweetly-worded mention of something, some other object is to be understood, it is an instance of Presumption (arthāpatti).Source: Shodhganga: Mankhaka a sanskrit literary genius (natya)
Arthāpatti (अर्थापत्ति, “presumption”) (or necessary conclusion) refers to a type of Alaṃkāra (figure of speech).—When according to the maxim of the stick and the cake (daṇḍāpūpikānyāya), a fact is concluded from another, there is Arthāpatti.Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)
Arthāpatti (अर्थापत्ति) refers to one of the 93 alaṃkāras (“figures of speech”) mentioned by Cirañjīva Bhaṭṭācārya (fl. 17th century) in his Kāvyavilāsa and is listed as one of the 89 arthālaṃkāras (figure of speech determined by the sense, as opposed to sound).—The figure of speech arthāpatti has been first introduced by Ruyyaka (A.S.P. 156). Rhetoricians like Viśvanātha (X/108), and Jayadeva (V/37) have admitted arthāpatti as an alaṃkāra. According to Ruyyaka, this figure is based on the maxim—daṇḍāpūpikā.
When it is said that the staff which is with a cake has been devoured up by rats it is quite natural that the cake too has been devoured up by the rats. This is the actual meaning of the maxim. In poetry when something is naturally comprehended by the description of some other thing, the figure arthāpatti arises. Cirañjīva also has defined arthāpatti in the same line, though he has not mentioned the maxim daṇḍāpūpikā. When one thing is naturally grasped from the express mention of some other thing the figure arthāpatti takes place. The resemblance of this definition is to be found with the definition of arthāpatti, is given by Jayadeva.
Example of the arthāpatti-alaṃkāra:—
etasminmusalāyudhe raṇabhuvo mūrdhānamārohati prodyadbhāsvaramaṇḍalo dinamaṇiḥ khadyotpotāyate |
śakraḥ pṛṣṭhagakātarekṣaṇagaṇairasyā”syamālokayan dhāvanmūrcchati saṅgarāttava patiḥ ko’yaṃ pataṅgākṛtiḥ ||
“After the appearance of Balabhadra with a mase as weapon in front of the battle field, the lord of the day that is the Sun with rising and blazing orb looks like an young (little) firefly. Beholding his face Indra (or Śakra) with his followers having their eyes perturbed gets swooned while running away from the battle, who is your lord, who is in the shape of (looks like) an insect”.
Notes: This illustrative verse is taken from the author’s own composition Mādhavacampū. This is the speech of kuvalayākṣa to the messenger of Rākṣasa. Here from the description of pitiful condition of the sun and Indra, the excessive valour of Balabhadra is automatically understood. Without the extreme valour of Balabhadra such condition of the sun and Indra is not possible. So this is a good example of the figure arthāpatti.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).
Arthashastra (politics and welfare)Source: Wisdom Library: Arthaśāstra
Arthāpatti (अर्थापत्ति) refers to “implication” and is the name of a yukti, or ‘technical division’, according to which the contents of the Arthaśāstra by Cāṇakya are grouped. Cāṇakya (4th-century BCE), aka Kauṭilya, was the chief minister of Chandragupta Maurya, the founder of the famous Maurya Empire.
Arthashastra (अर्थशास्त्र, arthaśāstra) literature concerns itself with the teachings (shastra) of economic prosperity (artha) statecraft, politics and military tactics. The term arthashastra refers to both the name of these scientific teachings, as well as the name of a Sanskrit work included in such literature. This book was written (3rd century BCE) by by Kautilya, who flourished in the 4th century BCE.
Vyakarana (Sanskrit grammar)Source: Shodhganga: Vaiyākaraṇabhūṣaṇasāra: a critical study
Arthāpatti (अर्थापत्ति).—Presumption. It is a means of knowledge.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Kavya (poetry)Source: Shodhganga: Bhismacaritam a critical study
Arthāpatti (अर्थापत्ति) refers to “presumption or necessary conclusion” and represents one of the various Alaṅkāras (‘figures of speech’) classified as Artha (‘sense’), as employed in the Bhīṣmacarita (Bhishma Charitra) which is a mahākāvya (‘epic poem’) written by Hari Narayan Dikshit.—The poet has also used ‘arthāpatti-alaṅkāra at three places in his poem. For instance, in XIV.38 the poet has described how Bhīṣma became relaxed and happy after showing Arjuna the trick of killing him only in the battle. The reason lying in Bhīṣma’s happiness is that then he found a way to be free from unrighteousness (adharma). The other examples are XV.40 and XVIII.1.
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
General definition (in Hinduism)Source: WikiPedia: Hinduism
Arthāpatti (अर्थापत्ति, “postulation”) means derivation from circumstances. In contemporary logic, this pramana is similar to circumstantial implication. As example, if a person left in a boat on river earlier, and the time is now past the expected time of arrival, then the circumstances support the truth postulate that the person has arrived. Many Indian scholars considered this pramana as invalid or at best weak, because the boat may have gotten delayed or diverted. However, in cases such as deriving the time of a future sunrise or sunset, this method was asserted by the proponents to be reliable.
Languages of India and abroad
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
arthāpatti (अर्थापत्ति).—S f Inference not expressed but tacitly inculcated; involved or included meaning; implication. 2 Reasoning or infering: also a deduction or a corollary. Imagining causes for phenomena; forming an hypothesis; theorizing. (Lit. gaining or procuring artha or substantial meaning.) Ex.a0 upamāna itihāsa pariśēṣādi pramāṇa tayāsihi svatantra kavaṇa pramāṇa tō bōlēla ||Source: DDSA: The Aryabhusan school dictionary, Marathi-English
arthāpatti (अर्थापत्ति).—f Inference not expressed but tacitly indicated. Involved mean- ing, implication.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
Arthāpatti (अर्थापत्ति).—f. [arthasya anuktārthasya āpattiḥ siddhiḥ]
1) an inference from circumstances, presumption, implication, one of the five sources of knowledge or modes of proof, according to the Mīmāṃsakas. It is 'deduction of a matter from that which could not else be'; it is 'assumption of a thing, not itself perceived but necessarily implied by another which is seen, heard, or proved'; it is an inference used to account for an apparent inconsistency; as in the familiar instance पीनो देवदत्तो दिवा न भुङ्क्ते (pīno devadatto divā na bhuṅkte) the apparent inconsistency between 'fatness' and 'not eating by day' is accounted for by the inference of his 'eating by night'. पीनत्वविशि- ष्टस्य देवदत्तस्य रात्रिभोजित्वरूपार्थस्य शब्दानुक्तस्यापि आपत्तिः (pīnatvaviśi- ṣṭasya devadattasya rātribhojitvarūpārthasya śabdānuktasyāpi āpattiḥ). It is defined by Śabara as दृष्टः श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थ- कल्पना । यथा जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना (dṛṣṭaḥ śruto vārtho'nyathā nopapadyate ityartha- kalpanā | yathā jīvati devadatte gṛhābhāvadarśanena bahirbhāvasyādṛṣṭasya kalpanā) || Ms.1.1.5. It may be seen from the words दृष्टः (dṛṣṭaḥ) and श्रुतः (śrutaḥ) in the above definition, that Śabara has suggested two varieties of अर्थापत्ति (arthāpatti) viz. दृष्टार्थापत्ति (dṛṣṭārthāpatti) and श्रुता- र्थापत्ति (śrutā- rthāpatti). The illustration given by him, however, is of दृष्टार्थापत्ति (dṛṣṭārthāpatti) only. The former i. e. दृष्टार्थापत्ति (dṛṣṭārthāpatti) consists in the presumption of some अदृष्ट अर्थ (adṛṣṭa artha) to account for some दृष्ट अर्थ (dṛṣṭa artha) (or arthas) which otherwise becomes inexplicable. The latter, on the other hand, consists in the presumption of some अर्थ (artha) through अश्रुत शब्द (aśruta śabda) to account for some श्रुत अर्थ (śruta artha) (i. e. some statement). This peculiarity of श्रुतार्थापत्ति (śrutārthāpatti) is clearly stated in the following couplet; यत्र त्वपरिपूर्णस्य वाक्यस्यान्वयसिद्धये । शब्दोऽध्याह्रियते तत्र श्रुतार्थापत्ति- रिष्यते (yatra tvaparipūrṇasya vākyasyānvayasiddhaye | śabdo'dhyāhriyate tatra śrutārthāpatti- riṣyate) || Mānameyodaya p.129 (ed. by K. Raja, Adyar, 1933). Strictly speaking it is no separate mode of proof; it is only a case of अनुमान (anumāna) and can be proved by a व्यतिरेकव्याप्ति (vyatirekavyāpti); cf. Tarka. K.17 and S. D.46.
2) a figure of speech (according to some rhetoricians) in which a relevant assertion suggests an inference not actually connected with the subject in hand, or vice versa; it corresponds to what is popularly called कैमुतिकन्याय (kaimutikanyāya) or दण्डापूपन्याय (daṇḍāpūpanyāya); e. g. हारोऽयं हरिणाक्षीणां लुण्ठति स्तनमण्डले । मुक्तानामप्यवस्थेयं के वयं स्मरकिङ्कराः (hāro'yaṃ hariṇākṣīṇāṃ luṇṭhati stanamaṇḍale | muktānāmapyavastheyaṃ ke vayaṃ smarakiṅkarāḥ) Amaru.1; अभितप्तमयोऽपि मार्दवं भजते कैव कथा शरीरिषु (abhitaptamayo'pi mārdavaṃ bhajate kaiva kathā śarīriṣu) R.8.43.; S. D. thus defines the figure:- दण्डापूपिकन्यायार्थागमोऽर्थापत्तिरिष्यते (daṇḍāpūpikanyāyārthāgamo'rthāpattiriṣyate).
Derivable forms: arthāpattiḥ (अर्थापत्तिः).
Arthāpatti is a Sanskrit compound consisting of the terms artha and āpatti (आपत्ति).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-ttiḥ) 1. A figure of speech, a quibble, the use of one word in a double sense. 2. An inference from circumstances. E. artha, and āpati gaining.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Arthāpatti (अर्थापत्ति).—f. presumption (the fifth pramāṇa of the Pūrva and Uttara mīmānsā), Bhāṣāp. 142.
Arthāpatti is a Sanskrit compound consisting of the terms artha and āpatti (आपत्ति).Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Arthāpatti (अर्थापत्ति):—[from artha] f. inference from circumstances, a disjunctive hypothetical syllogism.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
See also (Relevant definitions)
Search found 16 books and stories containing Arthapatti, Arthāpatti, Artha-apatti, Artha-āpatti; (plurals include: Arthapattis, Arthāpattis, apattis, āpattis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 10 - Upamana, Arthapatti < [Chapter IX - Mīmāṃsā Philosophy]
Part 14 - Vedānta theory of Perception and Inference < [Chapter X - The Śaṅkara School Of Vedānta]
Part 6 - Caraka, Nyāya sūtras and Vaiśeṣika sūtras < [Chapter VIII - The Nyāya-Vaiśeṣika Philosophy]
Sushruta Samhita, Volume 6: Uttara-tantra (by Kaviraj Kunja Lal Bhishagratna)
Chapter LXV - The Technical terms used in the treatise < [Canto V - Tantra-bhusana-adhyaya (embellishing chapters)]
The backdrop of the Srikanthacarita and the Mankhakosa (by Dhrubajit Sarma)
Part 5y - Alaṃkāra (25): Arthāpatti or presumption or necessary conclusion < [Chapter III - Literary Assessment Of The Śrīkaṇṭhacarita]
Part 5b - Alaṃkāra (2): Utprekṣā or poetical fancy < [Chapter III - Literary Assessment Of The Śrīkaṇṭhacarita]
Part 1 - Rīti or the style < [Chapter III - Literary Assessment Of The Śrīkaṇṭhacarita]
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 1587 < [Chapter 19c - (C) On presumption (arthāpatti)]
Verse 1592 < [Chapter 19c - (C) On presumption (arthāpatti)]
Philosophy of Charaka-samhita (by Asokan. G)
Other sources of knowledge referred to in Carakasaṃhitā < [Chapter 6 - Source of Knowledge (pramāṇa)]
Knowledge (pramāṇa) [in Charaka philosophy] < [Chapter 6 - Source of Knowledge (pramāṇa)]
Analytical devices (tantrayukis) < [Chapter 7 - Logic and Dialectical Speculations]
Preceptors of Advaita (by T. M. P. Mahadevan)