Pramanas – their number

In the previous lesson, we discussed about the Pramanas. It was mentioned that different scholars have given different opinions about the number.
Charvakas, (the atheists) have declared that there is only one Pramaana and that is Pratyaksha.

Bouddhists and the scholars belonging to Kanaada school of thought include Anumaana also and say that Pramanas are two in number. Anumaana is inference. It is not proper to think that everything in this world can be understood by Pratyaksha (direct perception) alone. Inference done with due caution also worthy of believing. Therefore Anumaana is also a Pramaana – opine these scholars.

The proponents of Saankhya school of thought say that along with Pratyaksha and Anumaana, Shabda is also a Pramaana. Shade means words of an intimate and trustworthy person. It is not enough to limit ourselves to direct perception or inference. We should believe the words of men of wisdom – this is the idea of the Saankhyas. The Vedas are the most superior in this category. Therefore, the Vedas are referred to as. They are also called as Agama.

The scholars belonging to Tarka (logic) school of thought say that along with Pratyaksha, Anumaana and, even Upamaana (simile) should also be considered as a Pramaana. Upamaana is similarity. For example, we showed a flying animal to a person and told him that it was a crow. After sometime, a similar looking animal came there, this person can easily say that it is also a crow. From where did he get this knowledge? He got this knowledge by comparing this object with the one he had seen earlier. Because Upamaana helps in knowing an object, it should also be considered as a Pramaana – is the opinion of the logicians.

The scholars of Meemaamsa Shastra (particularly the Praabhaakara school) include Arthaapatti along with the above four. Arthapatti is postulation. It is described as the necessary supposition of an unperceived fact that demands an explanation. For example, if a person is fasting during the day and yet is growing fat, we are forced to conclude that he is eating at night. Such postulation is Arthapatti. In simple language, Arthapatti means that which easily becomes evident.

This is not mere imagination. Here there is a clear understanding that in the absence of a particular act, what has become evident could not have happened at all. We see many such examples in life. Therefore Arthapatti should also be considered as a Pramaana is the opinion of the Meemaamsa scholars.

Another school pertaining to Meemaamsa Shastra, the Bhaatta school opines that along with the above five (Pratyaksha, Anumaana, Upamaana and Arthapatti), another Pramaana, namely Anupalabdhi should also be included. The knowledge that a particular object is not present (here) is Anupalabdhi. If there is a tree before us, we will perceive it. For this, the eyes serve as Pramaana. If there is nothing before us, the eyes do not say ‘there is no tree here’, ‘there is no jar here’, ‘there is no rock here’ and so on.

Therefore, there is a Pramaana that tells us about the non-existence of objects. It is called Anupalabdhi. When we do not perceive a pot on a table before us, we come to know that it does not exist. Thus, it is a negative means of knowledge.
The Pouranikas (mythologists) suggest that two more Pramanas, namely, Sambhava and Aitihya should also be considered along with the above six Pramanas.
Sambhava means educated guess. For example, when we take a vessel to an experienced cook, he can say with certainty that a particular amout of rice can be cooked in that vessel. That which brings about such knowledge is called as

Sambhava Pramaana.

Aitihya means traditional instruction that has been handed down though generations. Mythologists say that even this should be considered as a Pramaana.
The Vedantists have thoroughly examined all the above Pramanas and have declared that Pramanas are six in number. According to Vedanta, Pratyaksha, Anumaana, Upamaana, Agama, Arthapatti and Anupalabdhi are the six accepted Pramanas. Therefore Vedantists are also referred to as Shat-Pramaana-Vaadins. (Shat=six, Pramaana=evidence, Vaadi=proponent)
Let us try to understand the six Pramaanas with the help of definitions.

(to be continued)