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Samkhya and Yoga concept of pramana is different and original from all the other mentioned views. Pathanjali of 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.  

Samkhya and Yoga concept of pramana is different and original from all the other mentioned views. Pathanjali of 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.  

== Number of Pramanas ==

== Dasa Pramanas ==

There are ten kinds of Pramanas, but in the matter of recognizing different pramanas, different schools of Indian Philosophy adopted divergent schemes. The number of pramanas accepted by them vary from one to eight.

There are ten kinds of Pramanas, but in the matter of recognizing different pramanas, different schools of Indian Philosophy adopted divergent schemes. The number of pramanas accepted by them vary from one to eight.

Charvakas accept pratyaksha pramana (perception) only as a single means of knowledge.

 

The tattva or the "true nature of", "the real knowledge about", "property really possessed by object", "assured cognition of an object" ; all these indicate an inquiry into the real state of things or objects.  Both "Jnana" and "Prama" indicate knowledge, however

* Jnana means all kinds of knowledge, true or false.

 

* Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge).

Samkhya, Yoga, Dvaita, Visishtaadvaita schools of Uttara Mimamsa recognize 3 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) as the means of knowledge.

* Aprama is when reality reveals false knowledge (invalid knowledge).

 

While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object. Four basic factors make up the system of recognition.  

Naiyaayikas recognize 4 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) as the means of knowledge.

# The Prama or pramiti : the valid knowledge (of an object), the right understanding

 

# The Prameya : the knowable, the object known, the of object of valid knowledge, one that needs to be known

Prabhakara school of Purva Mimamsa accepts 5 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) and arthaapatti (presumption) as the means of knowledge.

# The Pramaana : the chief instrument or organ of knowing the source of valid knowledge

 

# The Pramaata : the knower of object, the cognizer of valid knowledge, one who uses pramana  

Kumarilabhatta school of Purva Mimamsa and Advaita Vedanta of Uttara Mimamsa school both accept 6 pramanas - pratyaksha (perception), anumana (inference), shabda or aagama (verbal testimony) and Upamana (comparison), arthaapatti (presumption) and abhaava (negation or non-apprehension) as the means of knowledge.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the source of that knowledge)

 

Pauranikas admit the above 6 with the addition of sambhava (probability or inclusion)  and aitihya (tradition or rumour).

 

Tantrikas recognize admit along with the above 8

 

Pramana means that which is the cause of evidence or "prameya,"   prame means right understanding.   one who uses such pramana is called "pramatra," and the right understanding becomes "pramiti,"

1. pratyaksha( direct evidence)

1. pratyaksha( direct evidence)