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→प्रमाणम् ॥ Pramanam
* Prabhakara holds Prama as immediate experience (Anubhuti). (One school of Mimamsa)
* Prabhakara holds Prama as immediate experience (Anubhuti). (One school of Mimamsa)
* 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 not ---- (Abadhita)
* Advaitins hold that Prama consists of knowledge which is undeniable (Abadhita)
=== प्रमेयः ॥ Prameya ===
=== प्रमेयः ॥ Prameya ===
=== प्रमाणम् ॥ Pramanam ===
=== प्रमाणम् ॥ Pramanam ===
Vatsyayana bhashyam<ref name=":1" />
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.
प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्ध्यादर्थवत् प्रमाणम्
Gautama in his Nyayasutras lays down that there are four kinds of Pramanas.
=== प्रमाता ॥ Pramata ===
=== प्रमाता ॥ Pramata ===
[[Pratyaksha]] (Samskrit : ) pramana is made of two words Prati and Aksha. Meaning : In front of the eyes. Knowledge which is produced by the contact of a sense-organ with an object. Perception is a source of direct knowledge and leads one to apprehend the reality. All other means of knowledge are indirect sources of apprehending reality. Example: When the sense-organ, i.e. eye, comes in direct contact with a pot, there arises a perceptual knowledge of pot.
[[Pratyaksha]] (Samskrit : ) pramana is made of two words Prati and Aksha. Meaning : In front of the eyes. Knowledge which is produced by the contact of a sense-organ with an object. Perception is a source of direct knowledge and leads one to apprehend the reality. All other means of knowledge are indirect sources of apprehending reality. Example: When the sense-organ, i.e. eye, comes in direct contact with a pot, there arises a perceptual knowledge of pot.
According to Nyaya Sutra<blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम् ।।४।।{प्रत्यक्षलक्षणम्}<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%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>According to Vatsyayana Bhasyam<ref>Gangantha Jha [https://archive.org/details/GautamasNyayasutras Translation]</ref> not expressible by words, not erroneous, doubtless with crystal clear clarity
According to Nyaya Sutra<blockquote>इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम् ।।४।।{प्रत्यक्षलक्षणम्} <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%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref> </blockquote>According to Vatsyayana Bhasyam of Nyaya sutra (1.1.4)<ref>Gangantha Jha [https://archive.org/details/GautamasNyayasutras Translation]</ref> <blockquote>इन्द्रियस्यार्थेन सन्निकर्षादुत्पद्यते यत् ज्ञानं, तत् प्रत्यक्षम् ॥</blockquote>not expressible by words, not erroneous, doubtless with crystal clear clarity
According to Annambhatta's Tarkasangraha<blockquote>इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref></blockquote>Pratyaksha pramana is the primary and fundamental of all the sources of valid knowledge and it is universally recognized so by all schools of philosophy. According to Nyaya , perception is not the only source of our knowledge, but is the basis of the other sources or means of knowledge.
According to Annambhatta's Tarkasangraha<blockquote>इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref></blockquote>Pratyaksha pramana is the primary and fundamental of all the sources of valid knowledge and it is universally recognized so by all schools of philosophy. According to Nyaya , perception is not the only source of our knowledge, but is the basis of the other sources or means of knowledge.
===Anumana Pramana===
===Anumana Pramana===
"avinabhaavena samyag parokshanubhavo anumanah," Meaning forming a conclusion based on inference about something is anumana pramana. Thus anumana depends on previous experiences and this knowledge follows other knowledge. Example : where there is smoke there is fire.
"avinabhaavena samyag parokshanubhavo anumanah," Meaning forming a conclusion based on inference about something is anumana pramana. Thus anumana depends on previous experiences and this knowledge follows other knowledge. Example : where there is smoke there is fire.
===Shabda Pramana===
===Shabda Pramana===