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→प्रमेयः ॥ Prameya
!Jnana
!Jnana
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|Nyaya
|Samkhya
|Valid cognition
|Knowledge of an object, undoubted and real, previously unknown<ref name=":4">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>
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|'''Theory of Svaprakasatva.''' Cognition (Buddhi) being unconscious, is realised by Purusha, which alone is self conscious.<ref name=":4" />
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|Nyaya
|Definite knowledge of an object which is true presentational in character (यथार्थानुभवः)
|Theory of Paraprakasatva. Jnana is cognized only through another piece of cognition called as anuvyavasaya (apperception)<ref name=":4" />
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|Vaiseshika
|Certainity (lack of doubt) non-contradictoriness and definiteness and includes Smrti.
|Theory of Paraprakasatva.
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|Advaita Vedanta
|Advaita Vedanta
|Truth or valid cognition
|Truth or valid cognition is an uncontradicted knowledge
|Means both Absolute (Svarupa Jnana or Knowledge of Brahman) and Relative Knowledge (Vrtti Jnana Avidya or Maya) illuminated by the principle consciousness
|'''Theory of Svaprakasatva.''' Means both Absolute (Svarupa Jnana or Knowledge of Brahman) and Relative Knowledge (Vrtti Jnana Avidya or Maya) illuminated by the principle consciousness itself.
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|Vishishtadvaita of Uttara Mimamsa
|Vishishtadvaita of Uttara Mimamsa
|Apprehends an object as it really exists and prompts fruitful activity
|Apprehends an object as it really exists and prompts fruitful activity
|Reveals an object to its subject by virtue of its intrinsic capacity
|'''Theory of Svaprakasatva.''' Reveals an object to its subject by virtue of its intrinsic capacity
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|Prabhakara Mimamsa
|Similar to Nyaya but uses Anubhuti
|'''Theory of Svaprakasatva.''' Jnana is svaprakasa or self luminous, cognizes the three factors simultaneously - 1. it the object 2. itself 3. the Knower (Self). (Triputi-samvit)<ref name=":4" />
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|Bhatta Mimamsa
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|Definite, true and a new cognition of objects, which does not stand in need of confirmation by other cognitions.<ref name=":4" />
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|'''Theory of Paraprakasatva'''. Knowledge being formless and not self luminous cannot be directly perceived but be inferred by a new quality called manifestedness in the object (Jnanata)<ref name=":4" />
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