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According to Nyaya darshana, pramana is the unique operative cause (karana) 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.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}<ref name=":9">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1, Ahnika 1])</ref> pratyakṣānumānopamānaśabdāḥ pramāṇāni ।। 3 ।। {pramāṇauddeśasūtram} </blockquote>Pramana is of four kinds as per Nyaya. Apart from the three pramanas accepted by Samkhya, Yoga and Vaiseshika, Nyaya accepts the fourth one Upamana. All the four pramanas are explicitly defined by Gautama in his Nyayasutras.<ref name=":9" /><blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्।।४।। {प्रत्यक्षलक्षणम्} indriyārthasannikarṣotpannaṁ jñānaṁ avyapadeśyaṁ avyabhicāri vyavasāyātmakaṁ pratyakṣam।।4।। {pratyakṣalakṣaṇam}</blockquote><blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavatśeṣavatsāmānyatodr̥ṣṭaṁ ca।।5।। {anumānalakṣaṇam}</blockquote><blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।।६।। {उपमानलक्षणम्} prasiddhasādharmyātsādhyasādhanaṁ upamānam ।।6।। {upamānalakṣaṇam}</blockquote><blockquote>आप्तोपदेशः शब्दः ।।७।। {शब्दलक्षणम्} āptopadeśaḥ śabdaḥ ।।7।। {śabdalakṣaṇam}</blockquote>All these are dealt with in detail in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]].

According to Nyaya darshana, pramana is the unique operative cause (karana) 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.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}<ref name=":9">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1, Ahnika 1])</ref> pratyakṣānumānopamānaśabdāḥ pramāṇāni ।। 3 ।। {pramāṇauddeśasūtram} </blockquote>Pramana is of four kinds as per Nyaya. Apart from the three pramanas accepted by Samkhya, Yoga and Vaiseshika, Nyaya accepts the fourth one Upamana. All the four pramanas are explicitly defined by Gautama in his Nyayasutras.<ref name=":9" /><blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्।।४।। {प्रत्यक्षलक्षणम्} indriyārthasannikarṣotpannaṁ jñānaṁ avyapadeśyaṁ avyabhicāri vyavasāyātmakaṁ pratyakṣam।।4।। {pratyakṣalakṣaṇam}</blockquote><blockquote>अथ तत्पूर्वकं त्रिविधं अनुमानं पूर्ववत्शेषवत्सामान्यतोदृष्टं च।।५।। {अनुमानलक्षणम्} atha tatpūrvakaṁ trividhaṁ anumānaṁ pūrvavatśeṣavatsāmānyatodr̥ṣṭaṁ ca।।5।। {anumānalakṣaṇam}</blockquote><blockquote>प्रसिद्धसाधर्म्यात्साध्यसाधनं उपमानम् ।।६।। {उपमानलक्षणम्} prasiddhasādharmyātsādhyasādhanaṁ upamānam ।।6।। {upamānalakṣaṇam}</blockquote><blockquote>आप्तोपदेशः शब्दः ।।७।। {शब्दलक्षणम्} āptopadeśaḥ śabdaḥ ।।7।। {śabdalakṣaṇam}</blockquote>All these are dealt with in detail in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]].

==Purva Mimamsa (6 Pramanas) ==

==Purva Mimamsa ==

Jaimini, the author of Mimasa sutras admits three pramanas — perception (pratysksa) inference (anumana) and testimony (sabda). Prabhakara adds two more pramanas - Comparison (upamana) and implication (arthapatti) and raises the number of pramanas into five. Kumarila admits all these five and adds another pramana - non- apprehension (anupalabdhi) and thus we find six pramanas there in Mimamsa.   

Jaimini, the author of Mimasa sutras admits three pramanas — perception (pratysksa) inference (anumana) and testimony (sabda). Prabhakara adds two more pramanas - Comparison (upamana) and implication (arthapatti) and raises the number of pramanas into five. Kumarila admits all these five and adds another pramana - non- apprehension (anupalabdhi) and thus we find six pramanas there in Mimamsa.   

==== प्रत्यक्षम् ॥ Pratyaksha ====

==== प्रत्यक्षम् ॥ Pratyaksha ====

<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%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></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />.  

<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%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></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />).

 

 

 

While Pratyaksha, and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Anumana, Upamana and Arthapatti are not expressed in sutras in Mimamsa. The authoritative commentary of Mimamsa Sutras, the Shabara bhyasya, gives the explanations for those not having the sutras.

==== अनुमानम् ॥ Anumana ====

==== अनुमानम् ॥ Anumana ====

Anumana however, is not given in the sutras and here the Shabara Bhashya is consulted to show that Anumana pramana is also accepted by Mimamsakas.<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्।<ref name=":11" /></blockquote>'''Shabda Pramana''' - Vedas

<blockquote>अनुमानं ज्ञातसम्बन्धस्यैकदेशदर्शनादेकदेशान्तरेऽसन्निकृष्टेऽर्थे बुद्धिः। तत्तु द्विविधं- प्रत्यक्षतोदृष्टसंबन्धं, सामान्यतोदृष्टसंबन्धम् च। प्रत्यक्षतोदृष्टसंबन्धं यथा, धूमाकृतिदर्शनादग्न्याकृतिविज्ञानम्। सामान्यतोदृष्टसंबन्धं यथा, देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्यादित्यगतिस्मरणम्। <ref name=":11" /></blockquote>

<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Page 23] of Reference<ref name=":10">Mm. Ganganatha Jha. (1916) [https://archive.org/details/in.ernet.dli.2015.274358 The Purva Mimamsa Sutras of Jaimini. Chapters 1 -3.] Allahabad : The Panini Office</ref>.

<blockquote>उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। <ref name=":11" /></blockquote>

==== Upamana, Arthapatti and Abhava ====

==== अर्थापत्तिः ॥ Arthapatti ====

While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. The authoritative commentary of Mimamsa, the Shabara bhyasya, gives the explanations for Upamana and Arthapatti, Abhava is as follows<blockquote>उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref></blockquote>Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref><ref>Bhattacharya, Asima (2014) Ph. D. Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/20680 A Study on the contributions of Kumarila Bhatta and Prabhakara on Anumana and Arthapatti in Mimamsa School of Philosphy.]'' (Chapter 4) Assam University</ref>

<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।<ref name=":11" /></blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>

<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.

<blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref></blockquote>Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref><ref>Bhattacharya, Asima (2014) Ph. D. Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/20680 A Study on the contributions of Kumarila Bhatta and Prabhakara on Anumana and Arthapatti in Mimamsa School of Philosphy.]'' (Chapter 4) Assam University</ref>

=== Prabhakara Mimamsa (5 Pramanas) ===

=== Prabhakara Mimamsa (5 Pramanas) ===