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Vishayadhyaya of the Sankhya-Sutras." The Pramana is of three kinds; all objects being capable of being determined through these three, others cannot be entertained.” Kapila leaves out of account 'Upamana'or Analogy, recognised by the Nyaya schools and holds that ' Pratyaksha,' 'Anumana' and ' Agama' are the three sources of valid knowledge. He is followed not only by the Yoga school of Patanjali but by a particular class of Nyaya thinkers themselves. The Vaiseshika thinkers decrease the number of the Pramanas still further and maintain that ' Pratyaksha'and Anumana are the two only sources of Knowledge. 'Sabda' or “Agama' is included by them in . Anumana 'on the ground that meanings of words or sentences must be understood before they would give us knowledge and that the understanding of meanings depends upon the recognition of a 'Vyapti.' According to the Buddhist thinkers also, ‘Pratyaksha' and 'Anumana' are the only sources of valid cognition.
The Jaina philosophy also has its own recognised sources of Knowledge. These are two in number,com 'Pratyaksha' or Direct Knowledge or Perception and 'Paroksha' or Indirect Knowledge or Ideation. · The Jaina division of the Pramanas is obviously dichotomic and is entitled to all the credit on that account. The difference between the 'Pratyaksha' and the
