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Line 48: − + − − − 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)
Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 22:38, 13 November 2018
, 22:38, 13 November 2018editing
== Introduction ==
== Introduction ==
[[File:Pramanas.jpg|border|right|frameless|482x482px|Pramanas Accepted by Various Darshana Shastras]]
[[File:Pramanas.jpg|border|right|frameless|482x482px|Pramanas Accepted by Various Darshana Shastras. Courtesy Pramanas in Indian Philosophy by Prof. Korada Subrahmanyam]]
[[Pramana (प्रमाणम्)|Pramana]], the instrument of valid cognition is one of the most unique concepts that have originated on Bharatavarsha. As we see in the table, all Astika darshanas admit at least three of the [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]] accepted namely, Pratyaksha, Anumana and Shabda.
[[Pramana (प्रमाणम्)|Pramana]], the instrument of valid cognition is one of the most unique concepts that have originated on Bharatavarsha. As we see in the table<ref>Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref>, all Astika darshanas admit at least three of the [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]] accepted namely, Pratyaksha, Anumana and Shabda.
Some Darshanas like Nyaya and Samkhya have clearly explained their stance on the acceptance of the Pramana, whereas others such as Uttara Mimamsa (Brahmasutras) have not clearly stated so. That these pramanas have been accepted by them has to be inferred from the sutras which are the basis of the commentaries. While Pramanas for Nastika darshanas, Pauranika and Tantrika darshanas are also mentioned<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> in the table they are beyond the scope of this article.
Some Darshanas like Nyaya and Samkhya have clearly explained their stance on the acceptance of the Pramana, whereas others such as Uttara Mimamsa (Brahmasutras) have not clearly stated so. That these pramanas have been accepted by them has to be inferred from the sutras which are the basis of the commentaries. While Pramanas for Nastika darshanas, Pauranika and Tantrika darshanas are also mentioned<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> in the table they are beyond the scope of this article.
=== Prabhakara Mimamsa (5 Pramanas) ===
=== Prabhakara Mimamsa (5 Pramanas) ===
<blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2" /> (Prakaranapanchika)</blockquote>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. That is to say 'valid cognition' is Apprehension
<blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2" /> (Prakaranapanchika)</blockquote>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. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.
Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.
=== Bhatta Mimamsa (6 Pramanas) ===
=== Bhatta Mimamsa (6 Pramanas) ===
== Uttara Mimamsa or Vedanta ==
== Uttara Mimamsa or Vedanta ==