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हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (Vais. Sutr. 9.2.12)<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref>

हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (Vais. Sutr. 9.2.12)<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref>

===Mimaamsa===

===Mimaamsa===

Mimamsa sutras firmly affirm that Vedas are the source of Dharma. They con

Mimamsa sutras firmly affirm that Vedas are the source of Dharma. They consider

'''Pratyaksha Pramana'''<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha.<ref name=":2">MM. Ganganatha Jha. Mimamsa [https://archive.org/details/jha-purvamimamsa_201412/page/n31 Translation]</ref>

'''Pratyaksha Pramana'''<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha.<ref name=":2">MM. Ganganatha Jha. Mimamsa [https://archive.org/details/jha-purvamimamsa_201412/page/n31 Translation]</ref>

'''Shabda Pramana''' - Vedas<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. Page 23 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]

'''Shabda Pramana''' - Vedas<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. Page 23 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]

'''Shabda Pramana''' - Smrtis<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. Page 72 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]

'''Shabda Pramana''' - Smrtis<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be inferred that Anumana is also a pramana accepted by Mimamsakaras. Page 72 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]

 

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)

See Reference <ref name=":2" /> for sloka and translation.

See Reference <ref name=":2" /> for sloka and translation.