Changes

==== Yoga ====

==== Yoga ====

Yoga Darshana accepts 3 Pramanas as given by Patanjali with the explanation given by Vyasa.<ref name=":0" /><blockquote>'''प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥'''</blockquote>Pratyaksha (Perception), Anumana (Inference) and Agama (

Yoga Darshana accepts 3 Pramanas as given by Patanjali with the explanation given by Vyasa.<ref name=":0" /><blockquote>'''प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥'''</blockquote>Pratyaksha (Perception), Anumana (Inference) and Agama (Verbal testimony) are Pramanas.

==== Vyasa Bhasya ====

==== Vyasa Bhasya ====

<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः । </blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः । </blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । मूलवक्तरि तु दृष्टानुमितार्थे निर्विप्लवः स्यात॥७॥</blockquote>Summarizing the Vyasa Bhashya given above an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref>Yoga Sutras with Vyasa Bhashyam ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>

<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः । </blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः । </blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । </blockquote>Summarizing the Vyasa Bhashya given above an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref>Yoga Sutras with Vyasa Bhashyam ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>

Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see planets changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.  

Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see planets changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.  

A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener.  

A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener. That Agama given by an untrustworthy person, who has neither seen nor inferred an object fails. 

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.  

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.  

==== Mimaamsa  ====

==== 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)