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'''Samkhya''' : द्वयोरेकतरस्यवाप्यसन्निकृष्टार्थपरिच्छित्तिः प्रमा ...(प्रमा स्वरूपं) । dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā... (pramā svarūpaṁ)  ।(Samk. Sutr. 1.87)<ref name=":7">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%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 Sutras]</ref>

'''Samkhya''' : द्वयोरेकतरस्यवाप्यसन्निकृष्टार्थपरिच्छित्तिः प्रमा ...(प्रमा स्वरूपं) । dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā... (pramā svarūpaṁ)  ।(Samk. Sutr. 1.87)<ref name=":7">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%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 Sutras]</ref>

Samkhya defines Prama  

The determination of something not (previously) lodged in neither both (Sense-organs and Objects), nor in one or other of them, is Prama, the right knowledge.

'''The determination of something not (previously) lodged in both (the Soul and the Intellect), nor in one or other of them, is 'right notion' (pram).'''

'''Vaisheshika''' : अदुष्टं विद्या । वैशेषिक-९,२.१२ ।  aduṣṭaṁ vidyā । vaiśeṣika-9,2.12 । (Vais. Sutr. 9.2.12)<ref>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> The knowledge which is not corrupted is Vidya. It is implied from this sutra that what is not corrupted and is well tested, free from Indriya doshas and Samskara doshas is nothing Prama.

 

'''Viseshika''' : अदुष्टं विद्या । वैशेषिक-९,२.१२ ।  aduṣṭaṁ vidyā । vaiśeṣika-9,2.12 । (Vais. Sutr. 9.2.12)<ref>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>

There are other versions about what constitutes Prama by different Bharatiya shastras, though they have not been explicitly mentioned in sutra format.<ref name=":3" />

There are other versions about what constitutes Prama by different Bharatiya shastras, though they have not been explicitly mentioned in sutra format.<ref name=":3" />

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Few shastras discuss the theories of cognition, but Nyaya darshana deals extensively about the siddhantas of jnana and hence is considered here for explaining the basic concepts.

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Few shastras discuss the theories of cognition, but Nyaya darshana deals extensively about the siddhantas of jnana and hence is considered here for explaining the basic concepts.

* '''Nyaya :''' The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । pramāṇato'rthapratipattau pravr̥ttisāmarththadarthavat pramāṇam ।... tasyepsājihāsāprayuktasya samīhā pravr̥ttirityucyate । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । arthastu sukhaṁ sukhahetuḥ dukhaṁ dukhahetuśca । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote> Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite (Page 22 of Reference <ref name=":6" />).

* '''Nyaya :''' The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । pramāṇato'rthapratipattau pravr̥ttisāmarththadarthavat pramāṇam ।... tasyepsājihāsāprayuktasya samīhā pravr̥ttirityucyate । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । arthastu sukhaṁ sukhahetuḥ dukhaṁ dukhahetuśca । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote> Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite (Page 22 of Reference <ref name=":6" />).

* '''Samkhya''' :  The determination of something not (previously) lodged in both (Atma and Buddhi), nor in one or other of them, is right knowledge. What is, in the highest degree, productive thereof (i.e., of any given 'right notion'), is that; (i.e., is what we mean by proof, or evidence, (pramana)).

* '''Samkhya''' :  The determination of something not (previously) lodged in neither both (Sense-organs and Objects), nor in one or other of them, is Prama, the right knowledge. The instrument of highest degree to obtain a Prama is Pramana; and these are of three types (Pratyaksha, Anumana, Shabda).

<blockquote>द्वयोरेकतरस्य चापि असन्निकृष्टार्थपरिच्छित्तिः प्रमा, तत्साधकतमं यत्तत्त्रिविधं प्रमाणं । सांख्यसूत्र-१.८७ । (प्रमा स्वरूपं, प्रमाणेयत्ता च) dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā, tatsādhakatamaṁ yattattrividhaṁ pramāṇaṁ । sāṁkhyasūtra-1.87 । (pramā svarūpaṁ, pramāṇeyattā ca) (Samk. Sutr. 1.87)<ref name=":7" /> </blockquote>According to another scholar Pramana is defined as प्रकृष्टरूपेण अनुमाति अनेन (Page 12 of Reference <ref name=":1" />)<blockquote>''"To know an object correctly is a kind of proper measurement of an object. 'knowing' is metaphorically called 'measuring' through our cognition. As a valid cognition gives us a picture of a particular object, it may be described as 'intellectual measurement'."''</blockquote>Various schools of Darshanas, more or less agree with respect to the literal meaning as well as the function or purpose of Pramana that it is conducive to valid knowledge (Prama). While all agree that Pramana is defined as the instrument or Karana of Prama, there is much diversity of opinion among the Darshanika schools as to the exact nature and scope of the karana of valid knowledge. (Pages 39 to 42 of Reference <ref name=":3" />)

<blockquote>द्वयोरेकतरस्य चापि असन्निकृष्टार्थपरिच्छित्तिः प्रमा, तत्साधकतमं यत्तत्त्रिविधं प्रमाणं । सांख्यसूत्र-१.८७ । (प्रमा स्वरूपं, प्रमाणेयत्ता च) dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā, tatsādhakatamaṁ yattattrividhaṁ pramāṇaṁ । sāṁkhyasūtra-1.87 । (pramā svarūpaṁ, pramāṇeyattā ca) (Samk. Sutr. 1.87)<ref name=":7" /> </blockquote>According to another scholar Pramana is defined as प्रकृष्टरूपेण अनुमाति अनेन (Page 12 of Reference <ref name=":1" />)<blockquote>''"To know an object correctly is a kind of proper measurement of an object. 'knowing' is metaphorically called 'measuring' through our cognition. As a valid cognition gives us a picture of a particular object, it may be described as 'intellectual measurement'."''</blockquote>Various schools of Darshanas, more or less agree with respect to the literal meaning as well as the function or purpose of Pramana that it is conducive to valid knowledge (Prama). While all agree that Pramana is defined as the instrument or Karana of Prama, there is much diversity of opinion among the Darshanika schools as to the exact nature and scope of the karana of valid knowledge. (Pages 39 to 42 of Reference <ref name=":3" />)

* Prabhakara school of Mimamsa considers pramana as an immediate experience (anubhuti) which is different from memory or Smrti.

* Prabhakara school of Mimamsa considers pramana as an immediate experience (anubhuti) which is different from memory or Smrti.