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Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (pramaa (प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). This investigation led to identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref>Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>  

Pramana (Samskrit : प्रमाणम्) is the means or chief instrument of knowing valid knowledge (pramaa (प्रमा)). From the questions like who and what created the universe, determining the nature of objects, sprang an urge for investigation into the real state of things (Tatvajignasa). These queries led to investigation into identifying the criterion of what constitutes valid knowledge and the ways by which objects or things can be cognized ultimately theories of cognition have been formulated. Pramana is a subject that arose from the need to recognize valid knowledge and various theories have been proposed to describe the same.<ref>Harh, Amal Kumar. (1994) Ph. D Thesis Title : [http://shodhganga.inflibnet.ac.in/bitstream/10603/137453/7/07_chapter_02.pdf The Means of knowing a negative fact a critical study on the theory of Anupalabdhi in Indian philosophy] University of North Bengal</ref>  

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

All thinkers in general have given their attention to the problem of cognition for a long time. When reality reveals true knowledge it is called prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

All thinkers in general have given their attention to the problem of cognition for a long time. Bharatiya tattva shastras are unique in that Jnana  (ज्ञानम् । knowledge), Prama (प्रमा । Right or valid knowledge) and Aprama (अप्रमा । invalid knowledge) are clearly distinct entities. Western tradition  defines 'knowledge' as truth, and justified true belief. Indian tradition does not have an equivalent word for belief. In Bharatiya shastras, Prama is explored in the context of fulfilling purusharthas, whereas western traditions do not have such an ultimate goal for exploring knowledge, thus for them knowledge is just for the sake of knowledge. Knowledge and Action are both related to the Mind. However, Action is dependent on the agent and his will (Kartr-tantra) while Knowledge is conditioned by its object (vastu-tantra). When a man decides to travel his will determines the mode of travel and the place to reach. This is not the case of Knowledge, it is independent of the will of the person, a pillar is a pillar and confirms to the vastu or object  and does not change even if the someone mistakes it for a man standing.<ref>Adhikary, Jaya. (2003) Ph. D. Thesis Title : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/bitstream/10603/137458/4/04_chapter_01.pdf The Nyaya Concepts of Prama Pramana and Pramanya :  A critical study.]'' University of North Bengal</ref>

 

Here for the sake of clarity, Jnana is considered as general knowledge, which on analysis or cognizance reveals true knowledge it is called Prama or valid knowledge, and when this revelation is false it is called aprama or invalid knowledge.  

==व्युत्पत्तिः || Etymology==

==व्युत्पत्तिः || Etymology==

According to Shabdakalpadhruma the term Pramana (प्रमाणम्) is derived from the dhatu मा (मा॒ माने) in the sense of measurement and cognition with an upasarga (prefix) प्र and pratyaya (suffix) lyut (ल्युट्).  

According to Shabdakalpadhruma the term Pramana (प्रमाणम्) is derived from the dhatu मा (मा॒ माने) in the sense of measurement and cognition with an upasarga (prefix) प्र in the sense of प्रकृष्टः and pratyaya (suffix) lyut (ल्युट्).  

==Pramana Tattva==

==Pramana Tattva==

The tattva or the "true nature of", "the real knowledge about", "property really possessed by object", "assured cognition of an object" ; all these indicate an inquiry into the real state of things or objects.  Both "Jnana" and "Prama" indicate knowledge, however

The tattva or the "true nature of", "the real knowledge about", "property really possessed by object", "assured cognition of an object" ; all these indicate an inquiry into the real state of things or objects.  Both "Jnana" and "Prama" indicate knowledge, however

===Anupalabdhi Pramana===

===Anupalabdhi Pramana===

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.

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.