ShadPramanas (षड्प्रमाणाः)

Shad Pramanas (Samskrit: षड्प्रमाणाः) comprise the six pramanas accepted variously in the ancient astika darshanas, the Shad Darsanas (Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Purva Mimamsa) and Vedanta (also known as Uttara Mimamsa)).

परिचयः॥ Introduction

The theories of cognition (Pramana)

दशप्रमाणाः 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.

• Charvakas accept pratyaksha pramana (perception) only as a single means of knowledge.
• Vaiseshikas accept pratyaksha (perception) and anumana (inference).
• 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.
• Naiyaayikas recognize 4 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) as the means of knowledge.
• 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.
• 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.
• Pauranikas admit the above 6 with the addition of sambhava (probability or inclusion) and aitihya (tradition or rumour).
• Tantrikas recognize, along with the above 8, Chesta (indication) as the means of knowledge.
• A few other thinkers accept, along with these 9, pratibha (vivid imagination) as a source of knowledge.

Pramanas in Astika Darshana

It is generally admitted by all the schools of philosophy that pramaa is the true knowledge and pramaana is the source of such knowledge. However, difference of opinions exist as to the the nature of the truth which each of them claims for its pramaana.

Nyaya Dristikona

According to Nyaya darshana, pramana is the unique operative cause (kaarana) of pramaa or right knowledge. It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.

प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}

Vaiseshika Dristikona

Kanda who occupies the first place in traceable history of epistemological tradition states that the general definition of pramana should be based on the principle that the cause of cognition should be free from defects (अदुष्टं विद्या । वैशेषिक-९,२.१२ । adustam vidya (Vais. Sutr. 9.2.12)

Mimaamsa Drishtikona

Bhatta Mimamsa, considers prama or true knowledge as the primary and original knowledge (anaadigata). Hence pramaana is that which gives us new knowledge, i.e. a true cognition of objects of which we have no experience in the past. The method of knowledge must be concerned in knowing what has not been previously known. It has no new contents but refers only to the already acquired contents of knowledge.(yathaarthamagrhitagraahitknaanam pranam iti SD pg 45) Thus pramana is that which gives us new knowledge, i.e. a true knowledge of the past (anadhigataarthaabhutarthanischayatmakam pramanam SD pg 123)

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.

Advaitha Drishtikona

Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory.

Samkhya and Yoga Drishtikona

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.

References

1. Samkhya Yoga Epistemology
2. Sayanamadhavacharya. (1906). Sarvadarshana Sangraha Vol 1 Anandashrama Mudranalaya as given in https://archive.org/stream/in.ernet.dli.2015.242224/2015.242224.Sarva-Darshana#page/n3/mode/1up
3. Pt. Vasudev Shastri, Abhayankar (1951) Sarvadarsana Samgraha of Sayana Madhava Poona: Bhandarkar Oriental Research Institute