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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 .
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)
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.
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 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.
The Vivekachudamani "explicit[ly] declar[es] that experience (anubhuti) is a pramana, or means of knowing (VCM 59)," [62] and neo-Vedanta also accepts anubhava ("personal experience") as a means of knowledge. [136] Dalal and others state that anubhava does not center around some sort of "mystical experience," but around the correct knowledge of ...
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]
While the term may refer to various Buddhist systems and views on reasoning and epistemology, it is most often used to refer to the work of the "Epistemological school" (Sanskrit: Pramāṇa-vāda), i.e. the school of Dignaga and Dharmakirti which developed from the 5th through 7th centuries and remained the main system of Buddhist reasoning until the decline of Buddhism in India.