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#The Pramana (प्रमाणम्) : the instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Pramana (प्रमाणम्) : the instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Pramaata (प्रमाता) : the knower of object, the cognizer of valid knowledge, one who uses pramana.

#The Pramaata (प्रमाता) : the knower of object, the cognizer of valid knowledge, one who uses pramana.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva. So it can be said that valid knowledge is not possible if any one of them is absent. Western theories of philosophy use three factors namely, subject, object, and the resultant knowledge. Indian philosophy is distinct and unique in that the means or instrument of valid cognition or knowledge i.e., pramana.

Example : A very simplified common place example of these 4 constituents  of Arthatattva may be given as about purchase fruits or vegetables in a market.  

Example : A very simplified common place example of these 4 constituents  of Arthatattva may be given as about purchase fruits or vegetables in a market.  

* Pramana is the standard weight bar say of 1Kg.  

* Pramana is the standard weight bar say of 1Kg (means to measure).  

* Prameya is the vegetable or fruits which have to be purchased.  

* Prameya is the vegetable or fruits which have to be purchased.  

* Prama is the definitive knowledge that a particular amount of vegetable weighed is as much as 1 Kg.  

* Prama is the definitive knowledge that a particular amount of vegetable weighed is as much as 1 Kg.  

=== प्रमा ॥ Prama ===

=== प्रमा ॥ Prama ===

According to Nyaya, as given previously Prama is a definite or certain (असंasandigdha), unerring (यथार्थ । yatartha) knowledge and it consists of knowing the object as it is.  

According to Nyaya, as given previously Prama is a definite or certain (असं दिग्धम् । asandigdha), unerring (यथार्थ । yatartha) knowledge and it consists of knowing the object as it is.

But a cognition is invalid which has a character which is not possessed by the object of cognition. Annambhatta explains <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>

Annambhatta in his Tarkasangraha explains, Yatartha jnana is Prama. He clearly defines the difference between, Prama and Aprama as follows<blockquote>॥ तद्वति तप्रकारकोऽनुभवो यथार्थः। यथा रजते इदं रजतमिति ज्ञानम्। सैव प्रमेच्युते॥१९॥॥ <ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : Thus Prama is that which pertains to यथार्थानुभवः। definite knowledge of an object which is true presentational in character. Just as the knowledge an object of silver as "this is silver". Here the knowledge about the quality of silverness (रजतत्वम्) of the object is ''in toto'' without any distortion to silver.

<ref name=":1" />  

But knowledge (अयथार्थ । ayatartha) is invalid when a character not possessed by the object of cognition is attributed to the object and is called Aprama.<ref name=":3">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><blockquote>तदभाववति तत्प्रकारकोऽनुभवोऽयथार्थः। यथा शुक्ताविदं रजतमिति। सैव अप्रमा इत्युच्यते॥२०॥<ref name=":2" /></blockquote>Summary : When a piece of shell is called "this is silver", then the cognition is invalid. For in this case "silverness" is a quality which does not belong to the shell but is being attributed to it.<ref name=":3" />

 

There are other versions about what constitutes Prama by different Bharatiya shastras.<ref name=":3" />

=== प्रमेयः ॥ Prameya ===

=== प्रमेयः ॥ Prameya ===