Changes

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.  

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 in the sense of प्रकृष्टः 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==

==प्रमाणतत्वम् ॥ 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 some kind of knowledge, however

*Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.

*ज्ञानम् Jnana means all kinds of knowledge, true or false. Example: there is a rope or snake.

*Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge).Example : knowledge of rope in a rope.

*यदार्थज्ञानम् Yatharthajnana or Prama is when reality reveals true knowledge (valid knowledge). Example : knowledge of rope in a rope.

*Aprama is when reality reveals false knowledge (invalid knowledge). Example :  knowledge of snake in a rope.

*अप्रमा Aprama is when reality reveals false knowledge (invalid knowledge). Example :  knowledge of snake in a rope.

While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object. Four basic factors make up the system of recognition.

While Jnana is used to denote knowledge from the psychological standpoint that helps in cognition of an object, Prama is used to indicate true knowledge in the logical sense, which denotes ability of recognizing the real nature and character of an object.  

Vatsyayana Bhashya of Nyayasutras about what constitutes Pramana

Four basic factors make up the system of recognition. Vatsyayana Bhashya of Nyayasutras defines the 4 components as follows<blockquote>तत्र यस्येप्साजिहासाप्रयुक्तस्य प्रवृत्तिः स प्रमाता । स येनार्थं प्रमिणोति तत्प्रमाणं । योऽर्थः प्रतीयते तत्प्रमेयं । यदर्थविज्ञानं सा प्रमितिः । चतसृषु चैवंविधास्वार्थतत्वं परिसमाप्यते । <ref>Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref></blockquote>

 

#The Prama (प्रमा) or Pramiti : the valid knowledge (of an object), the right understanding

तत्र यस्येप्साजिहासाप्रयुक्तस्य प्रवृत्तिः स प्रमाता । स येनार्थं प्रमिणोति तत्प्रमाणं । योऽर्थः प्रतीयते तत्प्रमेयं । यदर्थविज्ञानं सा प्रमितिः ।<ref>Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref>

#The Prameya (प्रमेयः) : the knowable, the object to be known, the object of valid knowledge

#The Prama or Pramiti : the valid knowledge (of an object), the right understanding

#The Pramana (प्रमाणम्) : the instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Prameya : the knowable, the object to be known, the object of valid knowledge

#The Pramana : the chief instrument with which Prameya is evaluated and known and is the chief instrument of valid knowledge

#The Pramaata : the knower of object, the cognizer of valid knowledge, one who uses pramana.

#The Pramaata : the knower of object, the cognizer of valid knowledge, one who uses pramana.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva.

Thus a Pramaata (knower of object) validates the Prama (right understanding) of a Prameya (the object to be known) through the means of Pramana (the instrument of that knowledge). All these four are required for the completion of  Arthatattva.

Pramanas though are ten in number, though 6 (Shadpramanas) of them are widely accepted though major schools of thought accept them variously

 

 

 

 

 

Pramanas though are ten in number, though 6 (Shadpramanas) of them are widely accepted though major schools of darshanas

#Pratyaksha (perception)

#Pratyaksha (perception)

#Anumana (inference)

#Anumana (inference)

[[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

According to Nyaya<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 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.

 

इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानं अव्यपदेश्यं अव्यभिचारि व्यवसायात्मकं प्रत्यक्षम् ।।४।।{प्रत्यक्षलक्षणम्}  

 

According to Annambhatta's Tarkasangraha

 

इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्।

 

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.