Changes

Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (pramaa (प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). These queries led to investigation into identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized ultimately theories of cognition have been formulated. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref>Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>  

Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (pramaa (प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). These queries led to investigation into identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized ultimately theories of cognition have been formulated. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref name=":0">Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>  

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

All thinkers in general have given their attention to the problem of cognition for a long time. Bharatiya tattva shastras are unique in that Jnana  (ज्ञानम् । knowledge), Prama (प्रमा । Right or valid knowledge) and Aprama (अप्रमा । invalid knowledge) are clearly distinct entities. Western tradition  defines 'knowledge' as truth, and justified true belief. Indian tradition does not have an equivalent word for belief. In Bharatiya shastras, Prama is explored in the context of fulfilling purusharthas, whereas western traditions do not have such an ultimate goal for exploring knowledge, thus for them knowledge is just for the sake of knowledge. Knowledge and Action are both related to the Mind. However, Action is dependent on the agent and his will (Kartr-tantra) while Knowledge is conditioned by its object (vastu-tantra). When a man decides to travel his will determines the mode of travel and the place to reach. This is not the case of Knowledge, it is independent of the will of the person, a pillar is a pillar and confirms to the vastu or object  and does not change even if the someone mistakes it for a man standing.<ref>Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>  

All thinkers in general have given their attention to the problem of cognition for a long time. Bharatiya tattva shastras are unique in that Jnana  (ज्ञानम् । knowledge), Prama (प्रमा । Right or valid knowledge) and Aprama (अप्रमा । invalid knowledge) are clearly distinct entities. Western tradition  defines 'knowledge' as truth, and justified true belief. Indian tradition does not have an equivalent word for belief. In Bharatiya shastras, Prama is explored in the context of fulfilling purusharthas, whereas western traditions do not have such an ultimate goal for exploring knowledge, thus for them knowledge is just for the sake of knowledge. Knowledge and Action are both related to the Mind. However, Action is dependent on the agent and his will (Kartr-tantra) while Knowledge is conditioned by its object (vastu-tantra). When a man decides to travel his will determines the mode of travel and the place to reach. This is not the case of Knowledge, it is independent of the will of the person, a pillar is a pillar and confirms to the vastu or object  and does not change even if the someone mistakes it for a man standing.<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>  

Here for the sake of clarity, Jnana is considered as general knowledge, which on analysis or cognizance reveals true knowledge it is called Prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

Here for the sake of clarity, Jnana is considered as general knowledge, which on analysis or cognizance reveals true knowledge it is called Prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

==प्रमाणतत्वम् ॥ Pramana Tattva==

==प्रमाणतत्वम् ॥ Pramana Tattva==

The tattva or the "true nature of", "the real knowledge about", "property really possessed by object", "assured cognition of an object" ; all these indicate an inquiry into the real state of things or objects.  Both "Jnana" and "Prama" indicate some kind of knowledge, however

The tattva or the "true nature of", "the real knowledge about", "property really possessed by object", "assured cognition of an object" ; all these indicate an inquiry into the real state of things or objects.  Both "Jnana" and "Prama" indicate some kind of knowledge, however

*ज्ञानम् Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.

*ज्ञानम् । Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.

*यदार्थज्ञानम् Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge). Example : knowledge of rope in a rope.

*यथार्थज्ञानम् । Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge). Example : knowledge of rope in a rope.

*अप्रमा Aprama is when reality reveals false knowledge (invalid knowledge). Example :  knowledge of snake in a rope.

*अप्रमा । Aprama is when reality reveals false knowledge (invalid knowledge). Example :  knowledge of snake in a rope.

While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object.  

While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object.  

#The Prameya (प्रमेयः) : the knowable, the object to be known, the object of valid knowledge

#The Prameya (प्रमेयः) : the knowable, the object to be known, the object of valid knowledge

#The Pramana (प्रमाणम्) : the instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Pramana (प्रमाणम्) : the instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Pramaata : the knower of object, the cognizer of valid knowledge, one who uses pramana.

#The Pramaata (प्रमाता) : the knower of object, the cognizer of valid knowledge, one who uses pramana.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva.

=== प्रमा ॥ Prama ===

=== प्रमा ॥ Prama ===

According to Nyaya, Prama is a definite or certain (asandigdha), unerring (yatartha) knowledge and it consists of knowing the object as it is.  

According to Nyaya, Prama is a definite or certain (asandigdha), unerring (yatartha) knowledge and it consists of knowing the object as it is.<ref name=":0" /><ref name=":1" />

=== प्रमेयः ॥ Prameya ===

=== प्रमेयः ॥ Prameya ===

=== प्रमाणम् ॥ Pramanam ===

=== प्रमाणम् ॥ Pramanam ===

===  ॥ Pramata ===

===  प्रमाता ॥ Pramata ===

== प्रमाणसङ्ख्या ॥ Number of Pramanas ==

== प्रमाणसङ्ख्या ॥ Number of Pramanas ==