2017, Vol. 3, Issue 5, Part A

author(s)
Dr Asrulekha Tripathi

abstract
Theory of pramāṇa occupies a very important part in almost all the systems of Indian philosophy. The concept of pramāṇa as explained by the author of Yuktidīpikā is also different. In the Sāṃkhyakārikā itself, it has been stated that three kinds of pramāṇa are to be accepted. In fact, different systems admit different number of pramāṇa. So when it is generally accepted that pramāṇa is the only means for acquiring right knowledge, a question naturally arises as to how many pramāṇas are accepted by Sāṃkhya.The third pramāṇa which is admitted by Sāṃkhya is verbal testimony, generally denoted by the term śabda. In its most general sense, the word śabda means any kind of sound. But in present context it is to be taken in a narrow sense, in the sense of sound which is a combination of letters (varṇa) and which may be used as a symbol for expressing some meaning. Thus, śabda-pramāṇa means words or a group of words as a source of valid knowledge