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=== प्रमा ॥ Prama ===

=== प्रमा ॥ Prama ===

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.

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.  

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॥॥ (Tark. Samg. 3.19)<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.

Annambhatta in his Tarkasangraha explains, Yatartha jnana is Prama. He clearly defines the difference between Prama and Aprama as follows<blockquote>॥ तद्वति तत्प्रकारकोऽनुभवो यथार्थः। यथा रजते इदं रजतमिति ज्ञानम्। सैव प्रमेच्युते ॥१९॥॥ (Tark. Samg. 3.19)<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.

But knowledge is invalid (अयथार्थ । ayatartha) when a character not possessed by the object of cognition is attributed to that 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॥ (Tark. Samg. 3.20)<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 is called [[Aprama (अप्रमा)|Aprama]].<ref name=":3" />

But knowledge is invalid (अयथार्थ । ayatartha) when a character not possessed by the object of cognition is attributed to that 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॥ (Tark. Samg. 3.20)<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 is called [[Aprama (अप्रमा)|Aprama]].<ref name=":3" />

# Nature of the object

# Nature of the object

# Test of verification or validity

# Test of verification or validity

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

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

* Kapila defines Prama as determinate (confirmed after verification) knowledge not known before (अपूर्वनिश्चितज्ञानम्). (Samkhya)

* Kapila defines Prama as determinate (confirmed after verification) knowledge not known before (अपूर्वनिश्चितज्ञानम्). (Samkhya)

* Bhatta mentions Prama as that which pertains to a novel object (Anadhigatatva). (Another school of Mimamsa)

* Bhatta mentions Prama as that which pertains to a novel object (Anadhigatatva). (Another school of Mimamsa)

* Advaitins hold that Prama consists of knowledge which is undeniable (Abadhita).  

* Advaitins hold that Prama consists of knowledge which is undeniable (Abadhita).  

=== प्रमेयः ॥ Prameya ===

=== प्रमेयः ॥ Prameya ===

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)

According to another scholar Pramana is defined as प्रकृष्टरूपेण अनुमाति अनेन (Page 12 of Reference <ref name=":1" />)<blockquote>''"To know an object correctly is a kind of proper measurement of an object. 'knowing' is metaphorically called 'measuring' through our cognition. As a valid cognition gives us a picture of a particular object, it may be described as 'intellectual measurement'."''</blockquote>

According to another scholar Pramana is defined as प्रकृष्टरूपेण अनुमाति अनेन (Page 12 of Reference <ref name=":1" />)<blockquote>''"To know an object correctly is a kind of proper measurement of an object. 'knowing' is metaphorically called 'measuring' through our cognition. As a valid cognition gives us a picture of a particular object, it may be described as 'intellectual measurement'."''</blockquote>Various schools of Darshanas, more or less agree in respect to the literal meaning as well as the function or purpose of Pramana that it is conducive to valid knowledge (Prama). While all agree that Pramana is defined as the instrument or Karana of Prama, there is much diversity of opinion among the Darshanik schools as to the exact nature and scope of the karana of valid knowledge.(Pages 39 to 42 of Reference <ref name=":3" />)

==== Pramana and Pramanabhasa ====

==== Pramana and Pramanabhasa ====