Changes

Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory  which is the impression of past experiences. (pramanamanubhutihi sa smrteranyaa PP, p.42). Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.

Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory  which is the impression of past experiences. (pramanamanubhutihi sa smrteranyaa PP, p.42). Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.

=== '''Bhatta Mimamsa''' (6 Pramanas) ===

=== '''Bhatta Mimamsa (6 Pramanas)''' ===

Bhatta Mimamsa, considers prama or true knowledge as the primary and original knowledge (anaadigata). Hence pramaana is that which gives us new knowledge, i.e. a true cognition of objects of which we have no experience in the past. The method of knowledge must be concerned in knowing what has not been previously known. It has no new contents but refers only to the already acquired contents of knowledge. (yathaarthamagrhitagraahitknaanam pranam iti SD pg 45) Thus pramana is that which gives us new knowledge, i.e. a true knowledge of the past (anadhigataarthaabhutarthanischayatmakam pramanam SD pg 123)

Bhatta Mimamsa, considers prama or true knowledge as the primary and original knowledge (anaadigata). Hence pramaana is that which gives us new knowledge, i.e. a true cognition of objects of which we have no experience in the past. The method of knowledge must be concerned in knowing what has not been previously known. It has no new contents but refers only to the already acquired contents of knowledge. (yathaarthamagrhitagraahitknaanam pranam iti SD pg 45) Thus pramana is that which gives us new knowledge, i.e. a true knowledge of the past (anadhigataarthaabhutarthanischayatmakam pramanam SD pg 123)