Changes

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

The theories of cognition (Pramana)  

The theories of cognition (Pramana) formulated by the ancient thinkers, arose out of a need to understand valid cognition and Nyaya darshana offers the definition and lakshanas for Pramanas. Different Darshana shastras have accepted the need and function of Pramana but they have their unique principles about the nature and scope of the Pramanas. (Pages 39 to 42 of Reference <ref name=":32">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref>). Both Astika and Nastika schools of thought have their own explanations for the pramanas accepted by them, thus atleast ten pramanas have been put forth in various Darshanas. Of the ten pramanas, six of them are accepted in varying numbers by each school of Darshana shastras. Here we discuss briefly what the ten pramanas are and of them the shad pramanas which are accepted by the Astika darshanas. 

== प्रमाणसङ्ख्या ॥ Number of Pramanas ==

== प्रमाणसङ्ख्या ॥ Number of Pramanas ==

=== दशप्रमाणाः ॥ Dasa Pramanas ===

=== दशप्रमाणाः ॥ Dasa Pramanas ===

There are ten kinds of Pramanas, but in the matter of recognizing different pramanas, different schools of Indian Philosophy adopted divergent schemes. The number of pramanas accepted by them vary from one to eight. (Page 43 of Reference<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref>)

There are ten kinds of Pramanas, but in the matter of recognizing different pramanas, different schools of Indian Philosophy adopted divergent schemes. The number of pramanas accepted by them vary from one to eight. (Page 43 of Reference<ref name=":3">Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref>)

* Charvakas accept pratyaksha pramana (perception) only as a single means of knowledge.

# Charvakas accept pratyaksha pramana (perception) only as a single means of knowledge.

* Vaiseshikas accept pratyaksha (perception) and anumana (inference).

# Vaiseshikas accept pratyaksha (perception) and anumana (inference).

* Samkhya, Yoga, Dvaita, Visishtaadvaita schools of Uttara Mimamsa recognize 3 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) as the means of knowledge.

# Samkhya, Yoga, Dvaita, Visishtaadvaita schools of Uttara Mimamsa recognize 3 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) as the means of knowledge.

* Naiyaayikas recognize 4 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) as the means of knowledge.

# Naiyaayikas recognize 4 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) as the means of knowledge.

* Prabhakara school of Purva Mimamsa accepts 5 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) and arthaapatti (presumption) as the means of knowledge.

# Prabhakara school of Purva Mimamsa accepts 5 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) and arthaapatti (presumption) as the means of knowledge.

* Kumarilabhatta school of Purva Mimamsa and Advaita Vedanta of Uttara Mimamsa school both accept 6 pramanas - pratyaksha (perception), anumana (inference), shabda or aagama (verbal testimony) and Upamana (comparison), arthaapatti (presumption) and abhaava (negation or non-apprehension) as the means of knowledge.

# Kumarilabhatta school of Purva Mimamsa and Advaita Vedanta of Uttara Mimamsa school both accept 6 pramanas - Pratyaksha (perception), Anumana (inference), Shabda or aagama (verbal testimony) and Upamana (comparison), Arthaapatti (presumption) and Abhaava (negation or non-apprehension) as the means of knowledge.

* Pauranikas admit the above 6 with the addition of sambhava (probability or inclusion)  and aitihya (tradition or rumour).

# Pauranikas admit the above 6 with the addition of Sambhava (probability or inclusion)  and Aitihya (tradition or rumour).

* Tantrikas recognize, along with the above 8, Chesta (indication) as the means of knowledge.

# Tantrikas recognize, along with the above 8, Chesta (indication) as the means of knowledge.

* A few other thinkers accept, along with these 9, pratibha (vivid imagination) as a source of knowledge.  

# A few other thinkers accept, along with these 9, Pratibha (vivid imagination) as a source of knowledge.  

===षड्प्रमाणाः ॥ Shad Pramanas===

===षड्प्रमाणाः ॥ Shad Pramanas===

Pramanas though are ten in number, six of them (Shad Pramanas) are accepted by astika schools of darshanas are discussed here.

Pramanas though are ten in number, six of them (Shad Pramanas) accepted by astika schools of darshanas are discussed here.

#प्रत्यक्षम् ॥ Pratyaksha (perception)

#प्रत्यक्षम् ॥ Pratyaksha (perception)

#अनुमानम् ॥ Anumana (inference)

#अनुमानम् ॥ Anumana (inference)

The bhashyam on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote>A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

The bhashyam on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote>A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

==Shabda Pramana==

==Shabda Pramana==

Sutra 7 bhasyam last two lines (which go for conclusion) Page 70 and 71 bhasyam for sutra 8 until Yasyeha ---- iti

The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge.

Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.  This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge.  "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

 

 

<blockquote>अाप्तः खलु साक्षात्कृतधर्मा यथादृष्टस्यार्थस्य चिख्यापयिषया प्रयुक्त उपदेष्टा । साज्ञात्करणमर्थस्य आप्तिः, तया प्रवर्त्तत इत्याप्तः । ऋष्यार्य्यम्लेच्छानां समानं लक्षणम् । (Page 70 of Reference <ref name=":5" />)</blockquote><blockquote>यस्येह दृश्यते अर्थः स दृष्टार्थो । यस्यामुत्र प्रतीयते, सोऽदृष्टार्थः । एवमपि लौकिकवाक्यानां विभाग इति । (Page 71 of Reference <ref name=":5" />)</blockquote>Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.   "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

Shabda pramana is designated in various ways by the different schools of Indian system. Thus, it is "shabda", according to Naiyayikas, "Shastra" according to Mimaamsakas, "Aptavachana" according to Samkhyaists and "Aagama" to Vedantins.

Shabda pramana is designated in various ways by the different schools of Indian system. Thus, it is "shabda", according to Naiyayikas, "Shastra" according to Mimaamsakas, "Aptavachana" according to Samkhyaists and "Aagama" to Vedantins.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।</blockquote>Thus concludes the bhasyam of the 4 pramanas given by Nyaya sutras.

==Arthaapatti Pramana==

==Arthaapatti Pramana==

Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti gies under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside.  What is presumed is said to be a distinct source of knowledge.

Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti gies under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside.  What is presumed is said to be a distinct source of knowledge.

==Anupalabdhi Pramana==

==Anupalabdhi Pramana==

Knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened.

Knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened.

== Pramanas in Astika Darshana ==

== Pramanas in Astika Darshanas ==

It is generally admitted by all the schools of philosophy that pramaa is the true knowledge and pramaana is the source of such knowledge. However, difference of opinions exist as to the the nature of the truth which each of them claims for its pramaana.

It is generally admitted by all the schools of philosophy that pramaa is the true knowledge and pramaana is the source of such knowledge. However, difference of opinions exist as to the the nature of the truth which each of them claims for its pramaana.

=== Nyaya Dristikona ===

 

==== Nyaya ====

According to Nyaya darshana, pramana is the unique operative cause (kaarana) of pramaa or right knowledge.  It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.     

According to Nyaya darshana, pramana is the unique operative cause (kaarana) of pramaa or right knowledge.  It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.     

प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}     

प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}     

=== Vaiseshika Dristikona ===

==== Vaiseshika ====

Kanda who occupies the first place  in traceable history of epistemological tradition states that the general definition of pramana should be based on the principle that the cause of cognition should be free from defects (अदुष्टं विद्या । वैशेषिक-९,२.१२ । adustam vidya (Vais. Sutr. 9.2.12)     

Kanda who occupies the first place  in traceable history of epistemological tradition states that the general definition of pramana should be based on the principle that the cause of cognition should be free from defects (अदुष्टं विद्या । वैशेषिक-९,२.१२ । adustam vidya (Vais. Sutr. 9.2.12)     

=== Mimaamsa Drishtikona ===

==== Mimaamsa ====

Bhatta Mimamsa, considers prama or true knowledge as the primary and original knowledge (anaadigata). Hence pramaana is that which gives us new knowledge, i.e. a true cognition of objects of which we have no experience in the past. The method of knowledge must be concerned in knowing what has not been previously known. It has no new contents but refers only to the already acquired contents of knowledge.(yathaarthamagrhitagraahitknaanam pranam iti SD pg 45) Thus pramana is that which gives us new knowledge, i.e. a true knowledge of the past (anadhigataarthaabhutarthanischayatmakam pramanam SD pg 123)  

Bhatta Mimamsa, considers prama or true knowledge as the primary and original knowledge (anaadigata). Hence pramaana is that which gives us new knowledge, i.e. a true cognition of objects of which we have no experience in the past. The method of knowledge must be concerned in knowing what has not been previously known. It has no new contents but refers only to the already acquired contents of knowledge. (yathaarthamagrhitagraahitknaanam pranam iti SD pg 45) Thus pramana is that which gives us new knowledge, i.e. a true knowledge of the past (anadhigataarthaabhutarthanischayatmakam pramanam SD pg 123)  

 

=== Advaitha Drishtikona ===  

Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory  which is the impression of past experiences. (pramanamanubhutihi sa smrteranyaa PP, p.42). Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.  

Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory.

Samkhya and Yoga concept of pramana is different and original from all the other mentioned views. Pathanjali of Yoga holds that pramana is the function of chitta. Samkhya considers knowledge as belonging to buddhi only, which though essentially is insentient, acts like a sentient entity when the sentience of Purusha is reflected upon it. Both these systems offer an original definition of pramana as the function of the buddhi or chitta.  

== References ==

== References ==

[[Category:Darshanas]]

[[Category:Darshanas]]