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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   

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   

'''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. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara  School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</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]

=== Prabhakara Mimamsa (5 Pramanas) ===

=== Prabhakara Mimamsa (5 Pramanas) ===

प्रमाणमनुभूतिः सा स्मृतिः

<blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2" /> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory  which is the impression of past experiences. That is to say 'valid cognition' is Apprehension

Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.

 

Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory  which is the impression of past experiences. (pramanamanubhutihi sa smrteranyaa PP, p.42). Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.

=== Bhatta Mimamsa (6 Pramanas) ===

=== Bhatta Mimamsa (6 Pramanas) ===