ShadPramanas (षड्प्रमाणाः)
Pramana (Samskrit : प्रमाणम्) is the means or the special source of pramaa (Samskrit : प्रमा) or right knowledge. It is that which gives a subject valid knowledge and only valid knowledge of objects. Pramanas are the processes through which one understands the realities of cosmos. 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 the ancient Indian philosophical schools , namely the Shad Darsanas (Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Purva Mimamsa) and Vedanta (also known as Uttara Mimamsa)) sprang up out of an urge for enquiry into the real state of things (Tatvajignasa).
Etymology
The term pramana is derived from the root maa with a prefix pra and suffix lyut.
Prama is defined as the karana or extraordinary cause of a prama or right knowledge.
Different views of Pramana
It is generally admitted by all the schools of philosophy that pramaa is the true knowledge and pramaana is the source of such knowledge. However, difference of opinions exist as to the the nature of the truth which each of them claims for its pramaana.
Vaiseshika Dristikona
Kaanda who occupies the first place in traceable history of epistemological tradition states that the general definition of pramana should be based on the principle that the cause of cognition should be free from defects (adustam vidya VS, 9.2.12)
Nyaya Dristikona
According to them, pramana is the unique operative cause (kaarana) of pramaa or right knowledge. It is the complex of specific conditions or causes (karana), other than the subject and the object, which invariably produces valid knowledge.
Mimaamsa Drishtikona
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)
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 , pramaanya is guaranteed by its having the characteristic of immediacy.
Advaitha Drishtikona
Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory.
Samkhya and Yoga Drishtikona
Samkhya and Yoga concept of pramana is different and original from all the other mentioned views. Pathanjali of Yoga holds that pramana is the function of chitta. Samkhya considers knowledge as belonging to buddhi only, which though essentially is insentient, acts like a sentient entity when the sentience of Purusha is reflected upon it. Both these systems offer an original definition of pramana as the function of the buddhi or chitta.
Number of Pramanas
There are ten kinds of Pramanas, but in the matter of recognizing different pramanas, different schools of Indian Philosophy adopted divergent schemes. The number of pramanas accepted by them vary from one to eight.
Charvakas accept pratyaksha pramana (perception) only as a single means of knowledge.
Vaiseshikas accept pratyaksha (perception) and anumana (inference).
Samkhya, Yoga, Dvaita, Visishtaadvaita schools of Uttara Mimamsa recognize 3 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) as the means of knowledge.
Naiyaayikas recognize 4 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) as the means of knowledge.
Prabhakara school of Purva Mimamsa accepts 5 Pramanas - pratyaksha (perception), anumana (inference) and shabda or aagama (verbal testimony) and Upamana (comparison) and arthaapatti (presumption) as the means of knowledge.
Kumarilabhatta school of Purva Mimamsa and Advaita Vedanta of Uttara Mimamsa school both accept 6 pramanas - pratyaksha (perception), anumana (inference), shabda or aagama (verbal testimony) and Upamana (comparison), arthaapatti (presumption) and abhaava (negation or non-apprehension) as the means of knowledge.
Pauranikas admit the above 6 with the addition of sambhava (probability or inclusion) and aitihya (tradition or rumour).
Tantrikas recognize admit along with the above 8
Pramana means that which is the cause of evidence or "prameya," prame means right understanding. one who uses such pramana is called "pramatra," and the right understanding becomes "pramiti,"
1. pratyaksha( direct evidence) 2. anumana ( inference) 3. shabdha(srutis dharma sastras,
Pratykasha pramana- "samyaga aparokshanubhavah pratyaksham," integral expereince of life which is expereinced pesonally by onseself is pratyaksha pramana. Pratyaksha is further divided into two parts. one is, "yogi pratyaksha and "ayogi pratyaksha," Yogi pratyaksha is experienced by yogi by his inner meditation and sadhana for long time. he sees them as deep realization. But other than yogis other cannot perceived it, unless it is explained logically with experiecing what yogis experienced. Ayogi pratyaksha is the perception caused by one's own blunt senses.
Anumana:- "avinabhavena samyag parokshanubhavo anumanah," by seeing some thing and conclusing with inference about something else is anumana pramana. if one sees the elephant dung in the forest few times, to conclude that there must be wild elephants in that part of the forest is called anumana pramana. Anu means after, mana means understanding.
Shabda pramana;- (Agama pramana, sastra pramana) - sabdha vijnanata samyag sannikrsharta anubhavah agamaha. that evidence which by the power of words is realized is called shabhda pramana. "agama," means that which comes together, or or which has come. it means that evidence which is realized by the process of scriptures, saintly people, truthworthy persons. Agama pramanas are divided in two parts- one is vedas, upanishada, puranas, dharma sastras, smritis. These are "apaurusheya,” non human origin. The words of saints and near and dear ones are "paurusheya pramanas. Basically paurusheya pramanas ultimately do not contradict the scritpures.
other subsidary pramanas are upamana, arthaprapti, anupalabdhi, sambhava, etihya lipi, loka pramana.
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logic(nyaya) Nyaya darshana talks about 16 items 1. pramana 2. prameya 3. samshaya 4. prayojana 5. Drashanta 6. siddhanta 7.avayava 8. tarka 9. nirnaya 10. vada 11. jalpa 12. vitanda 13. hetvabhasa 14. chala 15. jati 16. nigrahasthana
1. pramana- that which helps in the understanding the subject, and this is the 1st step in logic. 2. prameya- is that subject which is meant for self realisation. They are twelve of them a. atma b. body c. indriayas( senses) d. objects of senses e. buddhi(intellect f. mana(mind) g. Pravritti(inclination) h. dosha(limitations) i. preta bhava( feelings from previous connection) j. phala( reactions) k. dukha( suffering) l. apavarta( liberation)
3. Samshaya- raising doubt in the above subjects makes one to start discovering the truth. 4. Prayojana- questioning about the goal of life, the nature of atma.
5. Drashtanta- to eradicate doubt and to explain the purpose of life different stories or situations are very much required.
6. Siddhanta is the process of establishing through different evidence which established the siddhanta.
7. avayava- when siddhanta is established,many opposing philosophies will come to challenge, just like the gold is tested in the fire, simialry these obstacles will prove the siddhanta more preciously.
8. tarka- speculation, to prove one's point one uses many imaginations
9. nirnaya- by tarka one becomes confident of the conclusion such conclusion is called as Nirnaya.
10. vada- churning of conclusion in the associaton of guru and shishya, like krsna and Arjuna- krsna arjuna samavade, gita talks in the conclusion of every chapter.
11. jalpa- defeating the logic of opponents ware equally good vadis, Where in the vadi( logician fight other logicians to establish.
12. vitanda- arguing about everything without proposing any party.
13. hetvabhasa- those things which look like good reason but they are faulty, such faulty cause is called hetvaabhasa, means it sound like cause but it is not
14. chala- when some one uses different vada( logic) but trying to prove that it is not substantial, for eg- if one person says it is sendhava, means salt, but other person insist it means horse,
15- jati- by giving wrong answers and tries to prove the truth, whcih is untruth is called jati.
16. nigrahasthana- the conclusion of defeat and pinning down the opponent conclusively is nigrahastahan or cornering the opponent.