ShadPramanas (षड्प्रमाणाः)
Pramana (Samskrit : प्रमाणम्) is the means or special source of pramaa (Samskrit : प्रमा) or right knowledge. It is that which gives a subject valid knowledge and only valid knowledge of objects. Pramanas are the processes through which one understands the realities of cosmos. All the ancient Indian philosophical schools , namely the Shad Darsanas (Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Purva Mimamsa) and Vedanta (also known as Uttara Mimamsa)) sprang up out of an urge for enquiry into the real sate of things (Tatvajignasa).
PRANAMANAS(EVIDENCE)
There are ten kinds of Pramanas but three are most prominent.
Pramana means that which is the cause of evidence or "prameya," prame means right understanding. one who uses such pramana is called "pramatra," and the right understanding becomes "pramiti,"
1. pratyaksha( direct evidence) 2. anumana ( inference) 3. shabdha(srutis dharma sastras,
Pratykasha pramana- "samyaga aparokshanubhavah pratyaksham," integral expereince of life which is expereinced pesonally by onseself is pratyaksha pramana. Pratyaksha is further divided into two parts. one is, "yogi pratyaksha and "ayogi pratyaksha," Yogi pratyaksha is experienced by yogi by his inner meditation and sadhana for long time. he sees them as deep realization. But other than yogis other cannot perceived it, unless it is explained logically with experiecing what yogis experienced. Ayogi pratyaksha is the perception caused by one's own blunt senses.
Anumana:- "avinabhavena samyag parokshanubhavo anumanah," by seeing some thing and conclusing with inference about something else is anumana pramana. if one sees the elephant dung in the forest few times, to conclude that there must be wild elephants in that part of the forest is called anumana pramana. Anu means after, mana means understanding.
Shabda pramana;- (Agama pramana, sastra pramana) - sabdha vijnanata samyag sannikrsharta anubhavah agamaha. that evidence which by the power of words is realized is called shabhda pramana. "agama," means that which comes together, or or which has come. it means that evidence which is realized by the process of scriptures, saintly people, truthworthy persons. Agama pramanas are divided in two parts- one is vedas, upanishada, puranas, dharma sastras, smritis. These are "apaurusheya,” non human origin. The words of saints and near and dear ones are "paurusheya pramanas. Basically paurusheya pramanas ultimately do not contradict the scritpures.
other subsidary pramanas are upamana, arthaprapti, anupalabdhi, sambhava, etihya lipi, loka pramana.
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logic(nyaya) Nyaya darshana talks about 16 items 1. pramana 2. prameya 3. samshaya 4. prayojana 5. Drashanta 6. siddhanta 7.avayava 8. tarka 9. nirnaya 10. vada 11. jalpa 12. vitanda 13. hetvabhasa 14. chala 15. jati 16. nigrahasthana
1. pramana- that which helps in the understanding the subject, and this is the 1st step in logic. 2. prameya- is that subject which is meant for self realisation. They are twelve of them a. atma b. body c. indriayas( senses) d. objects of senses e. buddhi(intellect f. mana(mind) g. Pravritti(inclination) h. dosha(limitations) i. preta bhava( feelings from previous connection) j. phala( reactions) k. dukha( suffering) l. apavarta( liberation)
3. Samshaya- raising doubt in the above subjects makes one to start discovering the truth. 4. Prayojana- questioning about the goal of life, the nature of atma.
5. Drashtanta- to eradicate doubt and to explain the purpose of life different stories or situations are very much required.
6. Siddhanta is the process of establishing through different evidence which established the siddhanta.
7. avayava- when siddhanta is established,many opposing philosophies will come to challenge, just like the gold is tested in the fire, simialry these obstacles will prove the siddhanta more preciously.
8. tarka- speculation, to prove one's point one uses many imaginations
9. nirnaya- by tarka one becomes confident of the conclusion such conclusion is called as Nirnaya.
10. vada- churning of conclusion in the associaton of guru and shishya, like krsna and Arjuna- krsna arjuna samavade, gita talks in the conclusion of every chapter.
11. jalpa- defeating the logic of opponents ware equally good vadis, Where in the vadi( logician fight other logicians to establish.
12. vitanda- arguing about everything without proposing any party.
13. hetvabhasa- those things which look like good reason but they are faulty, such faulty cause is called hetvaabhasa, means it sound like cause but it is not
14. chala- when some one uses different vada( logic) but trying to prove that it is not substantial, for eg- if one person says it is sendhava, means salt, but other person insist it means horse,
15- jati- by giving wrong answers and tries to prove the truth, whcih is untruth is called jati.
16. nigrahasthana- the conclusion of defeat and pinning down the opponent conclusively is nigrahastahan or cornering the opponent.