The number of pramanas (indispensable causes of prama) recognized by thinkers of different schools

of Indian thought goes up to ten namely,

Pratyaksha (Perception),

Anumana (Inference),

Upamana (Comparison),

Arthapatti (Necssary Assumption),

Anupalabdhi (Non-apprehension)

Shabda (Verbal Testimony of an authority),

Aitihya (Tradition)

Chesta (Gesture)

Parishesha (Elimination)

and Sambhava (Inclusion).

1. The Charvakas recognize only one pramana, namely, Pratyaksha, as the source of right knowledge.

2. The Vaisheshikas, Jainas and the Buddhists recognize two, namely, Pratyaksha, and Anumana.

3. The Sankhya and Yoga schools recognize only three, namely, Pratyaksha, Anumana and Shabda.

4. The Naiyayikas recognize only four, namely, Pratyaksha, Anumana, Shabda, and Upamana.

5. Some Mimansakas (followers of Prabhakara) recognize five, namely, Pratyaksha, Anumana,

Upamana, Shabda and Arthapatti.

6. Another group of Mimansakas (followers of Kumarila Bhatta) and the Vedantists of Shankara
(Advaita) school recognize six pramanas, namely, Pratyaksha, Anumana, Shabda, Upamana,
Arthapatti and Anupalabdhi.

7. The scholars of the Puranas (Historians) recognize eight pramanas, namely, Pratyaksha, Anumana,
Shabda, Upamana, Arthapatti, Anupalabdhi, Aitihya, and Sambhava.

8. The Tantrikas (students of the Tantras) recognize nine pramanas, namely, Pratyaksha, Anumana,
Shabda, Upamana, Arthapatti, Anupalabdhi, Aitihya, Sambhava, and Chesta.

9. Some thinkers admit all the ten Pramanas, namely, Pratyaksha, Anumana, Shabda, Upamana,
Arthapatti, Anupalabdhi, Aitihya, Sambhava, Chesta and Parishesha.