Changes

"Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rshis who constitute reliable authority.    

"Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rshis who constitute reliable authority.    

In general according to our tradition Agama pramanas are divided in two parts -

In general according to our tradition Agama pramanas are divided in two parts

* Apaurusheya : Vedas.   

* Apaurusheya : Vedas.   

* Paurusheya  : Puranas, dharma sastras, and smritis along with other words of rishis and elders. Basically paurusheya pramanas ultimately do not and should not contradict the Vedas.

* Paurusheya  : Puranas, dharma sastras, and smritis along with other words of rishis and elders. Basically paurusheya pramanas ultimately do not and should not contradict the Vedas.

Shabda pramana is designated in various ways by the different schools of Indian Darshanas. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।<ref name=":0" /></blockquote>Thus concludes the bhasya of the 4 pramanas given by Nyaya sutras.

Shabda pramana is designated in various ways by the different schools of Indian Darshanas. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।<ref name=":0" /></blockquote>Thus concludes the bhasya of the 4 pramanas given by Nyaya sutras.

==Arthaapatti Pramana==

==Arthaapatti Pramana==

Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus it a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra  

Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. What is presumed is said to be a distinct source of knowledge. Thus it a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra <blockquote>अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref></blockquote>

 

अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref>

==== Prabhakara Mimamsa ====

==== Prabhakara Mimamsa ====

The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.  

The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi.  

Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" /> Here Abhava as defined  <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।।</blockquote><blockquote>वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।।</blockquote><blockquote>नास्तिता पयसो दध्नि प्रध्वंसाभाव इष्यते। गवि योऽश्वाद्यभावस्तु सोऽन्योन्याभाव उच्यते।।3।। </blockquote><blockquote>शिरसोऽवयवा निन्मा वृद्धिकाठिन्यवर्जिताः। शशश्रृङ्गादिरूपेण सोऽत्यन्ताभाव उच्यते।।4।। <ref name=":3">Slokavartika of Kumarila Bhatta[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote>Mimamsa Slokavartika of Kumarila Bhatta commented by Shabara says<blockquote>अभावेऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। </blockquote>In general understanding it is also the knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>  

Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />  

 

Shabara Bhashya for the Mimamsa Sutra 1.1.5 explains about Abhava  <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। </blockquote>Kumarila Bhatta in his Slokavartika defined Abhava Pramana and proves the 4 types of Abhava as Pragabhava, Pradhavamsabhava, Ayonabhava and Atyantabhava. <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।।</blockquote><blockquote>वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।।</blockquote><blockquote>नास्तिता पयसो दध्नि प्रध्वंसाभाव इष्यते। गवि योऽश्वाद्यभावस्तु सोऽन्योन्याभाव उच्यते।।3।। </blockquote><blockquote>शिरसोऽवयवा निन्मा वृद्धिकाठिन्यवर्जिताः। शशश्रृङ्गादिरूपेण सोऽत्यन्ताभाव उच्यते।।4।। <ref name=":3">Slokavartika of Kumarila Bhatta[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote>Tranlastion of Jha Page 315

 

In general understanding it is also the knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>

== Pramanas in Astika Darshanas ==

== Pramanas in Astika Darshanas ==

While what the shad pramanas are have been discussed here, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)]] discusses which darshana accepts which pramanas as means for valid cognition along with the number of pramanas that they consider in their siddhanta.

While what the shad pramanas are have been discussed here, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)]] discusses which darshana accepts which pramanas as means for valid cognition along with the number of pramanas that they consider in their siddhanta.