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Line 30: − + − 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.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}</blockquote>Pramana constitutes − − ==Vaiseshika== Line 45:
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Line 53: − '''Bhatta Mimamsa'''+ − − 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 Mimamsa''' − Line 65:
Line 59: − ====Advaitha Vedanta==== − 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. <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref> − + + + + Line 74:
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Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 11:24, 12 November 2018
, 11:24, 12 November 2018→Introduction: adding content formating
== Introduction ==
== Introduction ==
[[File:Pramana Table.jpg|border|right|frameless|500x500px|Pramanas Accepted by Various Darshanas]]
[[File:Pramana Table.jpg|border|right|frameless|475x475px|Pramanas Accepted by Various Darshana Shastras]]
[[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, 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 are mentioned in the attached table, their sutras and commentaries are outside the scope of the present article. Pauranika and Tantrika darshanas also mention the pramanas accepted by them<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> but 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.
The sutras and commentaries which explain the various Pramanas accepted by each of the Astika [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] are henceforth addressed in this context.
The sutras and commentaries which explain the various Pramanas accepted by each of the Astika [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] are henceforth addressed in this context.
==Samkhya (3 Pramanas)==
==Samkhya (3 Pramanas)==
<blockquote>यत् संबद्धं सत् तदाकारोल्लेखि विज्ञानं तत् प्रत्यक्षं । सांख्यसूत्र-१.८९ । (प्रत्यक्षलक्षणं)</blockquote>Perception (pratyakska) is that discernment which, being in3 conjunction (with the thing perceived), portrays the form thereof.<blockquote>प्रतिबन्धदृशः प्रतिबद्धज्ञानमनुमानं । सांख्यसूत्र-१.१०० । (अनुमान लक्षणं)</blockquote>The knowledge of the connected (e.g., fire), through perception of the connexion (e.g., of fire with smoke), is inference.<blockquote>आप्तोपदेशः शब्दः । सांख्यसूत्र-१.१०१ । (शब्द लक्षणं)</blockquote>Testimony (such as is entitled to the name of evidence, is a declaration by one worthy (to be believed). '''HInduwebsite translations'''
<blockquote>यत् संबद्धं सत् तदाकारोल्लेखि विज्ञानं तत् प्रत्यक्षं । सांख्यसूत्र-१.८९ । (प्रत्यक्षलक्षणं)</blockquote>Perception (pratyakska) is that discernment which, being in3 conjunction (with the thing perceived), portrays the form thereof.<blockquote>प्रतिबन्धदृशः प्रतिबद्धज्ञानमनुमानं । सांख्यसूत्र-१.१०० । (अनुमान लक्षणं)</blockquote>The knowledge of the connected (e.g., fire), through perception of the connexion (e.g., of fire with smoke), is inference.<blockquote>आप्तोपदेशः शब्दः । सांख्यसूत्र-१.१०१ । (शब्द लक्षणं)</blockquote>Testimony (such as is entitled to the name of evidence, is a declaration by one worthy (to be believed).
Samkhya and Yoga concept of pramana is different and original from all the other mentioned views.<ref>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 and Yoga concept of pramana is different and original from all the other mentioned views.<ref>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 Karikas also explain the 3 pramanas accepted as in Reference<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref><blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Kari. 4)<ref name=":5">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%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas]</ref></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>
Samkhya Karikas also explain the 3 pramanas accepted as seen in the Karika below.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref><blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Kari. 4)<ref name=":5">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%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas]</ref></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>
*प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)
*प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)
*अनुमानप्रमाणाः || anumana-pramana (inference)
*अनुमानप्रमाणाः || anumana-pramana (inference)
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.
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.
==Nyaya (4 Pramanas)==
==Vaiseshika (3 Pramanas)==
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
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
हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (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>
हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् । वैशेषिक-९,२.४ । (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>
===Mimaamsa===
==Nyaya (4 Pramanas)==
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.<blockquote>प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। {प्रमाणौद्देशसूत्रम्}</blockquote>Pramana constitutes
==Purva Mimamsa ==
Mimamsa sutras firmly affirm that Vedas are the source of Dharma. They consider
Mimamsa sutras firmly affirm that Vedas are the source of Dharma. They consider
'''Shabda Pramana''' - Smrtis<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 inferred that Anumana is also a pramana accepted by Mimamsakaras. Page 72 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]
'''Shabda Pramana''' - Smrtis<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 inferred that Anumana is also a pramana accepted by Mimamsakaras. Page 72 of [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Link]
=== Prabhakara Mimamsa (5 Pramanas) ===
प्रमाणमनुभूतिः सा स्मृतिः
प्रमाणमनुभूतिः सा स्मृतिः
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.
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.
==== Vedanta ====
=== '''Bhatta Mimamsa''' (6 Pramanas) ===
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)
== Uttara Mimamsa or Vedanta ==
'''शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )'''
'''शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )'''
'''दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )'''
'''दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )'''
====Advaitha Vedanta====
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. <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref>
== Reference ==
== Reference ==