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It is to be noted that while Samkhya and other darshanas use the word Shabda Pramana, Yoga uses 'Agama'. 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.

It is to be noted that while Samkhya and other darshanas use the word Shabda Pramana, Yoga uses 'Agama'. 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.

==Vaiseshika (3 Pramanas)==

==Vaiseshika (3 Pramanas)==

Vaiseshika Darshana discusses pramanas indirectly observed through the following compilation of sutras. Like Samkhya Vaiseshika also accepts Pratyaksha, Anumana and Shabda Pramana (called here as Amnaya) <blockquote>तद्वचनादाम्नायस्य प्रामाण्यम् । वैशेषिक-१,१.३ ।<ref name=":7" /></blockquote><blockquote>tadvacanādāmnāyasya prāmāṇyam । vaiśēṣika-1,1.3 ।</blockquote>The authoritativeness of the Veda (arises from its) being the word of the supreme being.<ref name=":8">Pt. Nandalal Sinha. (1923) [https://archive.org/details/thevaiasesikasut00kanauoft/page/6 The Vaiseshika Sutras of Kanada.] Allahabad : The Panini Office</ref> The words तद्वचनाद्। tadvachanād means being the composition of Him, Ishvara; आम्नायस्य। of the Veda ([[Vedas (वेदाः)|Vedas]] are also called Amnaya) the pramanyam or proof is established.<blockquote>अस्येदं कार्यं कारणं संयोगि विरोधि समवायि चेति लैङ्गिकम् । वैशेषिक-९,२.१ ।<ref name=":7" /></blockquote><blockquote>asyēdaṁ kāryaṁ kāraṇaṁ saṁyōgi virōdhi samavāyi cēti laiṅgikam । vaiśēṣika-9,2.1 ।</blockquote>It is the effect or cause of, conjunct with, contradictory to, or combined in, this (cognition produced by the mark of inference). लैङ्गिकम् । Laigikam means produced from Linga or mark. This mark is the medium or instrument of Anumana ( inferential cognition) of the Lingi or object (connected to that mark).(Page 277 of Reference <ref name=":8" />)<blockquote>अस्येदं कार्य कारणसम्बन्धश्चावयवाद्भवति । वैशेषिक-९,२.२ ।</blockquote><blockquote>asyēdaṁ kārya kāraṇasambandhaścāvayavādbhavati । vaiśēṣika-9,2.2 ।</blockquote>This sutra explains the relationship between Inference and the law of cause and effect (कार्य कारणसम्बन्ध).<blockquote>एतेन शाब्दं व्याख्यातम् । वैशेषिक-९,२.३ ।</blockquote><blockquote>ētēna śābdaṁ vyākhyātam । vaiśēṣika-9,2.3 ।</blockquote>Hereby verbal cognition is explained.   

Vaiseshika Darshana discusses pramanas indirectly observed through the following compilation of sutras. Like Samkhya Vaiseshika also accepts Pratyaksha, Anumana and Shabda Pramana (called here as Amnaya) <blockquote>तद्वचनादाम्नायस्य प्रामाण्यम् । वैशेषिक-१,१.३ ।<ref name=":7" /></blockquote><blockquote>tadvacanādāmnāyasya prāmāṇyam । vaiśēṣika-1,1.3 ।</blockquote>The authoritativeness of the Veda (arises from its) being the word of the supreme being.<ref name=":8">Pt. Nandalal Sinha. (1923) ''[https://archive.org/details/thevaiasesikasut00kanauoft/page/6 The Vaiseshika Sutras of Kanada.]'' Allahabad : The Panini Office</ref> The words तद्वचनाद्। tadvachanād means being the composition of Him, Ishvara; आम्नायस्य। of the Veda ([[Vedas (वेदाः)|Vedas]] are also called Amnaya) the pramanyam or proof is established.<blockquote>अस्येदं कार्यं कारणं संयोगि विरोधि समवायि चेति लैङ्गिकम् । वैशेषिक-९,२.१ ।<ref name=":7" /></blockquote><blockquote>asyēdaṁ kāryaṁ kāraṇaṁ saṁyōgi virōdhi samavāyi cēti laiṅgikam । vaiśēṣika-9,2.1 ।</blockquote>It is the effect or cause of, conjunct with, contradictory to, or combined in, this (cognition produced by the mark of inference). लैङ्गिकम् । Laigikam means produced from Linga or mark. This mark is the medium or instrument of Anumana (inferential cognition) of the Lingi or object (connected to that mark).(Page 279 of Reference <ref name=":8" />)<blockquote>अस्येदं कार्य कारणसम्बन्धश्चावयवाद्भवति । वैशेषिक-९,२.२ ।</blockquote><blockquote>asyēdaṁ kārya kāraṇasambandhaścāvayavādbhavati । vaiśēṣika-9,2.2 ।</blockquote>This sutra explains the relationship between Inference and the law of cause and effect (कार्य कारणसम्बन्ध).<blockquote>एतेन शाब्दं व्याख्यातम् । वैशेषिक-९,२.३ ।</blockquote><blockquote>ētēna śābdaṁ vyākhyātam । vaiśēṣika-9,2.3 ।</blockquote>Hereby verbal cognition is explained. (Page 282 of Reference <ref name=":8" />) <blockquote>हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (Vais. Sutr. 9.2.12)<ref name=":7">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></blockquote><blockquote>hēturapadēśō liṅgaṁ pramāṇaṁ karaṇamityanarthāntaram । vaiśēṣika-9,2.4 । (Vais. Sutr. 9.2.12)</blockquote>Hetu (हेतुः । reason), Apadesha (अपदेशः । sound or word), Lingam (लिङ्गम् । mark), Pramana (प्रमाणम् । proof), Karana (करणम् । instrument) these are not antonyms. (Page 286 of Reference <ref name=":8" />)

हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (Vais. Sutr. 9.2.12)<ref name=":7">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>

According to Nyaya darshana, pramana is the unique operative cause (karana) of pramaa or right knowledge. It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}<ref name=":9">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1, Ahnika 1])</ref> pratyakṣānumānopamānaśabdāḥ pramāṇāni ।। 3 ।। {pramāṇauddeśasūtram} </blockquote>Pramana is of four kinds as per Nyaya. Apart from the three pramanas accepted by Samkhya, Yoga and Vaiseshika, Nyaya accepts the fourth one Upamana. All the four pramanas are explicitly defined by Gautama in his Nyayasutras.<ref name=":9" /><blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्।।४।। {प्रत्यक्षलक्षणम्} indriyārthasannikarṣotpannaṁ jñānaṁ avyapadeśyaṁ avyabhicāri vyavasāyātmakaṁ pratyakṣam।।4।। {pratyakṣalakṣaṇam}</blockquote><blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavatśeṣavatsāmānyatodr̥ṣṭaṁ ca।।5।। {anumānalakṣaṇam}</blockquote><blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।।६।। {उपमानलक्षणम्} prasiddhasādharmyātsādhyasādhanaṁ upamānam ।।6।। {upamānalakṣaṇam}</blockquote><blockquote>आप्तोपदेशः शब्दः ।।७।। {शब्दलक्षणम्} āptopadeśaḥ śabdaḥ ।।7।। {śabdalakṣaṇam}</blockquote>All these are dealt with in detail in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]].

==Purva Mimamsa (5 Pramanas) ==

==Nyaya (4 Pramanas)==

Jaimini's Mimamsa sutras firmly affirm that Vedas are the source of Dharma and explain in detail the pramanatva or Vedas and Smrtis. Mimamsa does not define They consider

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>