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Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (pramaa (प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). These queries led to investigation into identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized ultimately theories of cognition have been formulated. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref name=":0">Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>   

Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (Prama । प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). These queries led to investigation into identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized ultimately theories of cognition have been formulated. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref name=":0">Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>   

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

All thinkers in general have given their attention to the problem of cognition for a long time. Bharatiya tattva shastras are unique in that Jnana  (ज्ञानम् । knowledge), Prama (प्रमा । Right or valid knowledge) and Aprama (अप्रमा । invalid knowledge) are clearly distinct entities. Western tradition  defines 'knowledge' as truth, and justified true belief. Indian tradition does not have an equivalent word for belief. In Bharatiya shastras, Prama is explored in the context of fulfilling purusharthas, whereas western traditions do not have such an ultimate goal for exploring knowledge, thus for them knowledge is just for the sake of knowledge. Knowledge and Action are both related to the Mind. However, Action is dependent on the agent and his will (Kartr-tantra) while Knowledge is conditioned by its object (vastu-tantra). When a man decides to travel his will determines the mode of travel and the place to reach. This is not the case of Knowledge, it is independent of the will of the person, a pillar is a pillar and confirms to the vastu or object  and does not change even if the someone mistakes it for a man standing.<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>  

All thinkers in general have given their attention to the problem of cognition for a long time. Bharatiya tattva shastras are unique in that Jnana  (ज्ञानम् । knowledge), Prama (प्रमा । Right or valid knowledge) and [[Aprama (अप्रमा)|Aprama]] (अप्रमा । invalid knowledge) are clearly distinct entities. Western tradition  defines 'knowledge' as truth, and justified true belief. Indian tradition does not have an equivalent word for belief. In Bharatiya shastras, Prama is explored in the context of fulfilling purusharthas, whereas western traditions do not have such an ultimate goal for exploring knowledge, thus for them knowledge is just for the sake of knowledge. Knowledge and Action are both related to the Mind. However, Action is dependent on the agent and his will (Kartr-tantra) while Knowledge is conditioned by its object (vastu-tantra). When a man decides to travel his will determines the mode of travel and the place to reach. This is not the case of Knowledge, it is independent of the will of the person, a pillar is a pillar and confirms to the vastu or object  and does not change even if the someone mistakes it for a man standing.<ref name=":1">Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>  

Here for the sake of clarity, Jnana is considered as general knowledge, which on analysis or cognizance reveals true knowledge is called Prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

Here for the sake of clarity, Jnana is considered as general knowledge, which on analysis or cognizance reveals true knowledge is called Prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

==व्युत्पत्तिः ॥ Etymology==

==व्युत्पत्तिः ॥ Etymology==

According to Shabdakalpadhruma the term Pramana (प्रमाणम्) is derived from the dhatu मा (मा॒ माने) in the sense of measurement and cognition with an upasarga (prefix) प्र in the sense of प्रकृष्टः and pratyaya (suffix) lyut (ल्युट्). The suffix 'lyut', being in the instrumental case. Pramana means the instrument by which some thing is rightly cognized.   

According to Shabdakalpadhruma the term Pramana (प्रमाणम्) is derived from the dhatu मा (मा॒ माने) used in the sense of measurement and cognition with an upasarga (prefix) प्र which is used in the sense of प्रकृष्टः and the pratyaya (suffix) lyut (ल्युट्). The suffix 'lyut', being in the instrumental case. Pramana means the instrument by which some thing is rightly cognized.   

The word Pramana signifies the instrument because (it is derived as) "by this is rightly known" (Pramiyate anena). Loosely the term stands for knowledge as well as for the means of valid knowledge but in Nyaya logic it is generally used in the second sense.<ref name=":1" />

The word Pramana signifies the instrument because (it is derived as) "by this is rightly known" (Pramiyate anena). Loosely the term stands for knowledge as well as for the means of valid knowledge but in Nyaya logic it is generally used in the second sense.<ref name=":1" />

== प्रमा ॥ Prama ==

== प्रमा ॥ Prama ==

A form of definitive Jnana, Prama has two aspects

A form of definitive Jnana, Prama, the valid knowledge of an object has two aspects

# Nature of the object

# Nature of the object

# Test of verification or validity

# Test of verification or validity of the nature

'''Nyaya''' : यदर्थविज्ञानं सा प्रमितिः । yadarthavijñānaṁ sā pramitiḥ । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" />

'''Nyaya''' : यदर्थविज्ञानं सा प्रमितिः । yadarthavijñānaṁ sā pramitiḥ । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" />