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ShadPramanas (षड्प्रमाणाः) (view source)
Revision as of 12:52, 10 November 2018
, 12:52, 10 November 2018→Pramanas in Astika Darshanas
=== 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=":32" />)
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 33 of Reference<ref name=":32" />)
# 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 and Nastika Darshanas 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 agama (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), shabda 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 agama (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 or Anupalabdhi (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.
In the Manimekhala, it is said that, according to Vedavyasa
===षड्प्रमाणाः ॥ Shad Pramanas===
===षड्प्रमाणाः ॥ Shad Pramanas===
Pramanas though are ten in number, six of them (Shad Pramanas) 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.
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==
According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana
According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />
The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi. Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by the Bhattas and their close followers the Vedantins.
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. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>
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. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>
== Pramanas in Astika Darshanas ==
== 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. Thus the Shad Darshanas are based on the Shad Pramanas which are addressed in this context.
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. The sutras and commentaries which explain the various Pramanas accepted by each of the astika Shad Darshanas are henceforth addressed in this context.
==== Samkhya ====
==== Samkhya ====