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Pramana (Sanskrit: प्रमाण; IAST: Pramāṇa) literally means "proof" and "means of knowledge". [ 1 ] [ 2 ] In Indian philosophies, pramana are the means which can lead to knowledge, and serve as one of the core concepts in Indian epistemology .
Pratyaksha (Sanskrit: Sanskrit: प्रत्यक्ष IAST: pratyakṣa) literally means that which is perceptible to the eye or visible; in general usage, it refers to being present, present before the eye (i.e. within the range of sight), cognizable by any sense organ, distinct, evident, clear, direct, immediate, explicit, corporeal; it is a pramāṇa, or mode of proof. [1]
The focus of Pramana is the manner in which correct knowledge can be acquired, how one knows or does not know, and to what extent knowledge pertinent about someone or something can be acquired. [48] Ancient and medieval Indian texts identify six [c] pramanas as correct means of accurate knowledge and truths: [49] Pratyakṣa (perception)
The focus of Pramana is how correct knowledge can be acquired, how one knows, how one doesn't, and to what extent knowledge pertinent about someone or something can be acquired. [6] [37] By definition, pramāṇas are factive i.e. they cannot produce false belief. So, while statements can be false, testimony cannot be false.
Together with smṛti ("that which is remembered, tradition": Dharmaśāstra, Hindu Epics, Puranas), ācāra (good custom), and ātmatuṣṭi ("what is pleasing to oneself"), it provides pramana (means of knowledge) and sources of dharma, as expressed in Classical Hindu law, philosophy, rituals and customs.
The Vivekachudamani "explicit[ly] declar[es] that experience (anubhuti) is a pramana, or means of knowing (VCM 59)," [59] and neo-Vedanta also accepts anubhava ("personal experience") as a means of knowledge. [243] Dalal and others state that anubhava does not center around some sort of "mystical experience," but around the correct knowledge of ...
The seventh and eighth centuries saw a synthesis of the Buddhist yogācāra tradition with Madhyamaka, beginning with the work of Śrigupta, Jñānagarbha (Śrigupta's disciple) and his student Śāntarakṣita (8th-century) who, like Bhāvaviveka, also adopted some of the terminology of the Buddhist pramana tradition, in their time best ...
Anupalabdhi or abhāvapramāṇa is the Pramana of Non-perception admitted by Kumārila for the perception of non-existence of a thing. He holds that the non-existence of a thing cannot be perceived by the senses for there is nothing with which the senses could come into contact in order to perceive the non-existence.