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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 । 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 it 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==

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 instrument of that knowledge). All these four are required for the completion of  Arthatattva.

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 instrument of that knowledge). All these four are required for the completion of  Arthatattva.

Example : A very simplified example of these 4 constituents may be given when we purchase fruits or vegetables.  

Example : A very simplified common place example of these 4 constituents of Arthatattva may be given as about purchase fruits or vegetables in a market.  

* Pramana is the weighing stone (1Kg etc).  

* Pramana is the standard weight bar say of 1Kg.  

* Prameya is the vegetable or fruits which have to be purchased.  

* Prameya is the vegetable or fruits which have to be purchased.  

* Prama is the definitive knowledge that a particular amount of vegetable weighed is as much as 1 Kg.  

* Prama is the definitive knowledge that a particular amount of vegetable weighed is as much as 1 Kg.  

* Pramata is the person who is weighing and acquiring this knowledge.  

* Pramata is the person who is weighing and acquiring this knowledge of a specified quantity of vegetables or fruits of 1 Kg.  

=== प्रमा ॥ Prama ===

=== प्रमा ॥ Prama ===

According to Nyaya, Prama is a definite or certain (asandigdha), unerring (yatartha) knowledge and it consists of knowing the object as it is.<ref name=":1" /><ref>http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf</ref>

According to Nyaya, as given previously Prama is a definite or certain (असंasandigdha), unerring (यथार्थ । yatartha) knowledge and it consists of knowing the object as it is.  

Annambhatta  

But a cognition is invalid which has a character which is not possessed by the object of cognition. Annambhatta explains <ref>Harh, Amal Kumar. (1994) Ph. D Thesis Title : The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy. [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf (Chapter 2)] University of North Bengal</ref>

 

=== प्रमेयः ॥ Prameya ===

=== प्रमेयः ॥ Prameya ===