Changes

=== प्रमाणम् || Pramanas ===

=== प्रमाणम् || Pramanas ===

A common feature of all the systems is that they involve, if they do not actually start with, an investigation of '''Pramanas (प्रमाणम्)'''.   

A common feature of all the systems is that they involve, if they do not actually start with, an investigation of '''[[Pramana (प्रमाणम्)]]'''.   

Pramana is defined as the proximate means to valid knowledge or prama (प्रमा). They are usually regarded as a help not only in acquiring new knowledge, but also in verifying what is already known, so that logic as conceived in Bharatavarsha, is a science both of proof and of discovery. A Pramana, like perception, may reveal the existence and nature of things not hitherto known. It may also be the means of verification, as when an object apprehended by the organ of sight is tested by means of touch or when a doubt arising in respect of something inferred is cleared by actual observation. There is much divergence of opinion among Indian thinkers concerning the number of pramanas accepted among the schools. The number of pramanas they accept range from one to six in general categorized under [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

Pramana is defined as the proximate means to valid knowledge or prama (प्रमा). They are usually regarded as a help not only in acquiring new knowledge, but also in verifying what is already known, so that logic as conceived in Bharatavarsha, is a science both of proof and of discovery. A Pramana, like perception, may reveal the existence and nature of things not hitherto known. It may also be the means of verification, as when an object apprehended by the organ of sight is tested by means of touch or when a doubt arising in respect of something inferred is cleared by actual observation. There is much divergence of opinion among Indian thinkers, of the astika schools, concerning the  

* number of pramanas  

* kinds of pramana accepted  

The number of pramanas they accept range from two to six in general categorized and explained in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

== Classification of Bharatiya Shastras ==

== Classification of Bharatiya Shastras ==

Traditionally Bharatiya shastras involving the theological concepts, creation, beliefs about the core concepts of Sanatana Dharma such as Moksha, JIva, Brahman, etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

Traditionally Bharatiya shastras involving the theological concepts, creation, beliefs about the core concepts of Sanatana Dharma such as Moksha, JIva, Brahman, etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

# '''[[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti Siddhanta]] (सृष्टिसिद्धान्तः ।''' '''Cause of the Universe)''': ''Creation (Asatkaryavada), Evolution (Satkaryavada), Transformation (Parinamavada).'' Many such Siddhantas describing are propounded explaining the cause and existence of universe according to each school of thought.  

# '''[[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti Siddhanta]] (सृष्टिसिद्धान्तः ।''' '''Cause of the Universe)''': ''Creation (Asatkaryavada), Evolution (Satkaryavada), Transformation (Parinamavada).'' Many such Siddhantas describing are propounded explaining the cause and existence of universe according to each school of thought.  

# '''Nature of Ultimate Reality :''' ''One (Monistic View) or Many ([[Bahupurushavada (बहुपुरुषवादः)|Bahupurushavada]] or Pluralistic View).'' Nyaya similar to Samkhya darshana maintains that it is many, while Advaita vedanta maintains that Brahman is One.

# '''Nature of Ultimate Reality :''' ''One (Monistic View) or Many ([[Bahupurushavada (बहुपुरुषवादः)|Bahupurushavada]] or Pluralistic View).'' Nyaya similar to Samkhya darshana maintains that it is many, while Advaita vedanta maintains that Brahman is One.

# '''Nature of Matter :'''  ''Physical or Mithya.'' While Nyaya and Vaiseshika clearly describe that universe is made up of [[Padarthas (पदार्थाः)]] and paramanus, Advaita vedanta proposes that Jjagat is Mithya (unreal) and does not explain about the nature of matter.

# '''Nature of Matter :'''  ''Physical or Mithya.'' While Nyaya and Vaiseshika clearly describe that universe is made up of [[Padarthas (पदार्थाः)]] and paramanus, Advaita vedanta proposes that Jagat is Mithya (unreal) and does not explain about the nature of matter.

# '''Path to Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.

# '''Path to Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.

== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==

== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==