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Line 42: − + − − − * Kapila defines Prama as determinate (confirmed after verification) knowledge not known before (अपूर्वनिश्चितज्ञानम्). (Samkhya) − * 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) − * Advaitins hold that Prama consists of knowledge which is undeniable (Abadhita). Line 60:
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→प्रमा ॥ Prama
# Nature of the object
# Nature of the object
# Test of verification or validity
# Test of verification or validity
Nyaya darshana admits that the nature of the truth is तद्वति तत्प्रकारकम् which means the object of knowledge is ''in toto'' without any distortion.<ref name=":3" />
Nyaya darshana admits that the nature of the truth is तद्वति तत्प्रकारकम् which means the object of knowledge is ''in toto'' without any distortion. 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" />
{| class="wikitable"
{| class="wikitable"
|+Difference between Prama and Jnana
|+Difference between Prama and Jnana
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|Samkhya
|Samkhya
|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>
|Knowledge of an object, undoubted and real (परीक्षितम्), previously unknown (अपूर्वनिश्चितज्ञानम्)<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>
|'''Theory of Svaprakasatva.''' Cognition (Buddhi) being unconscious, is realised by Purusha, which alone is self conscious.<ref name=":4" />
|'''Theory of Svaprakasatva.''' Cognition (Buddhi) being unconscious, is realised by Purusha, which alone is self conscious.<ref name=":4" />
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|Vaiseshika
|Vaiseshika
|Certainity (lack of doubt) non-contradictoriness and definiteness and includes Smrti.
|Certainity (निःसंधिग्धः lack of doubt) non-contradictoriness (अबाधित) and definiteness (निश्चितः) and includes Smrti.
|'''Theory of Paraprakasatva.''' Like the Nyaya Vaiseshika also believes that Jnana is not self luminous.
|'''Theory of Paraprakasatva.''' Like the Nyaya Vaiseshika also believes that Jnana is not self luminous.
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|Advaita Vedanta
|Advaita Vedanta
|Truth or valid cognition is an uncontradicted knowledge
|Truth or valid cognition is an uncontradicted knowledge (अबाधित)
|'''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.<ref name=":3" />
|'''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.<ref name=":3" />
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|Prabhakara Mimamsa
|Prabhakara Mimamsa
|Similar to Nyaya but uses Anubhuti
|Similar to Nyaya but uses Anubhuti (अनुभवः)
|'''Theory of Svaprakasatva.''' Jnana is svaprakasa or self luminous, cognizes the three factors simultaneously - 1. the object 2. itself 3. the Knower (Self). (Triputi-samvit)<ref name=":4" />
|'''Theory of Svaprakasatva.''' Jnana is svaprakasa or self luminous, cognizes the three factors simultaneously - 1. the object 2. itself 3. the Knower (Self). (Triputi-samvit)<ref name=":4" />
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|Bhatta Mimamsa
|Bhatta Mimamsa
|Definite, true and a new cognition of objects, which does not stand in need of confirmation by other cognitions.<ref name=":4" />
|Definite, true and a new cognition of objects (अनधिगतत्वम्), which does not stand in need of confirmation by other cognitions.<ref name=":4" />
|'''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" />
|'''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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