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Pramana (Samskrit : प्रमाणम्) is the means or the special source of pramaa (Samskrit : प्रमा) or right knowledge. It is that which gives a subject valid knowledge and only valid knowledge of objects. Pramanas are the processes through which one understands the realities of cosmos. When reality reveals true knowledge it is called prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.   

Pramana (Samskrit : प्रमाण) is the means or the special source of pramaa (Samskrit : प्रमा) or right knowledge. It is that which gives a subject valid knowledge and only valid knowledge of objects. Pramanas are the processes through which one understands the realities of cosmos. When reality reveals true knowledge it is called prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.   

All the ancient Indian philosophical schools , namely the Shad Darsanas (Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Purva Mimamsa) and Vedanta (also known as Uttara Mimamsa)) sprang up out of an urge for enquiry into the real state of things (Tatvajignasa).  

All the ancient Indian philosophical schools , namely the Shad Darsanas (Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Purva Mimamsa) and Vedanta (also known as Uttara Mimamsa)) sprang up out of an urge for enquiry into the real state of things (Tatvajignasa).  

== Pramana Tattva ==

== Pramana Tattva ==

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

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.

* Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.

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

* Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge).Example : knowledge of rope in a rope.

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

* Aprama is when reality reveals false knowledge (invalid knowledge). Example :  knowledge of snake in a rope.

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.  

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.  

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

# 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

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

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

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

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)

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)

1. pratyaksha( direct evidence)

 

 

pratyaksha( direct evidence)

2. anumana ( inference)

2. anumana ( inference)

3. shabdha(srutis dharma sastras,

3. shabdha(srutis dharma sastras,

16. nigrahasthana- the conclusion of defeat and pinning down the opponent conclusively is nigrahastahan or cornering  the opponent.

16. nigrahasthana- the conclusion of defeat and pinning down the opponent conclusively is nigrahastahan or cornering  the opponent.