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Hinduism identifies six pramanas as correct means of accurate knowledge and to truths: Pratyakṣa (evidence/ perception), Anumāna (inference), Upamāna (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), Anupalabdhi (non-perception, negative/cognitive proof) and Śabda (word, testimony of past or present reliable experts).
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.
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]
According to Gaudapada, this absolute, Brahman, cannot undergo alteration, so the phenomenal world cannot arise from Brahman. If the world cannot arise, yet is an empirical fact, then the world has to be an unreal [note 18] appearance of Brahman. From the level of ultimate truth (paramārthatā) the phenomenal world is Maya (illusion). [228]
Dharmakīrti's Pramāṇavārttika, his largest and most important work, was very influential in India and Tibet as a central text on pramana ('valid knowledge instruments') and was widely commented on by various Indian and Tibetan scholars. His texts remain part of studies in the monasteries of Tibetan Buddhism. [6]
The history of Vedanta can be divided into two periods: one prior to the composition of the Brahma Sutras and the other encompassing the schools that developed after the Brahma Sutras were written. Until the 11th century, Vedanta was a peripheral school of thought.
Aparoksha is savikalpa jnana (knowledge) when one re-recognizes the non-dual nature of the ever-realized Self (Tat Tvam Asi), it is the immediate knowledge gained through the pramanas; practice of Dhyana (meditation) removes all vikalpas (varied thoughts) and leads to nirvikalpa or the thoughtless state, which is the highest experience, the ...
Para Brahman or Param Brahman (Sanskrit: परब्रह्म, romanized: parabrahma) in Hindu philosophy is the "Supreme Brahman" that which is beyond all descriptions and conceptualisations.