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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 .
All schools of Indian logic recognize various sets of "valid justifications for knowledge" or pramana. Buddhist logico-epistemology was influenced by the Nyāya school's methodology, but where the Nyaya recognised a set of four pramanas—perception, inference, comparison, and testimony—the Buddhists (i.e. the school of Dignaga) only ...
Dharmakīrti (fl. c. 600–670 CE; [1]), was an influential Indian Buddhist philosopher who worked at Nālandā. [2] He was one of the key scholars of epistemology in Buddhist philosophy, and is associated with the Yogācāra [3] and Sautrāntika schools.
Shabda or Shruti, Pramana occupies the highest position in matters which cannot be settled or resolved by pratyaksa (perception) or by anumana (inference). Anumana occupies the next position. When an issue cannot be settled through sensory perception alone, it is settled based on inference, that is, whichever is the more logical argument.
The first chapter (the svarthanumana chapter) discusses the structure and types of formal inference and the apoha (exclusion) theory of meaning. Dan Arnold writes that apoha is: "the idea that concepts are more precise or determinate (more contentful) just to the extent that they exclude more from their purview; the scope of cat is narrower than that of mammal just insofar as the former ...
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. [49] Ancient and medieval Indian texts identify six [c] pramanas as correct means of accurate knowledge and truths: [50] Pratyakṣa (perception)
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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]
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