Karnataka Samskrita University

Pampamahakavi Road, Chamarajpet, Bangalare

invites you for
A Ten Day Text-reading Workshop on
Prama-paddhati

- The path of Proof

(with the financial assistance of Inidan Council for Philosophical Research, New Delhi)

PramaanNa-paddhati the Path of Proof of Sri Jayatirtha (14th CE) An Introduction

Epistemology of Dvaita (Tatvavada) school of thought is compltely presented in a very short
monograph with the title Prama-Paddhati - The Path of Proofs, authored by r Jayatrtha.
Epistemology, the science of knowledge deals with the origin and nature of cognitive events and
their means. Every school of thought in Indian Philosophy has developed its own theories in this
branch of philosophy. The Dvaita school of Vedantic thought, being a major school among realistic
schools, has created a new system of epistemology that is worked out by crya Madhva, founder
crya of the school, in his various works especially in Prama-Lakaa and Anuvykhyna. In
order to make it available for novice, r Jayatrtha, who has composed many commentaries on
the works of Madhva, wrote an independent tiny monograph that covers all aspects of Dvaita
Epistemology (of Realism).
Epistemology of realism
Dvaita school of thought promoted by crya r Madhva who flourished in thirteenth century AD
near Udupi in Karnataka, is a realistic school that believes in the reality of this phenomenon world
and in Supremacy of Lord Vishnu. This tenet of realism requires a deferent epistemological set up
that starts from a basic premise or axiom being I exist. All philosophical inquiries are originated
from a living being a spirit or a soul cognized as I. This is the first reality that does not require
any proof other than the self. And all inquiries will find an end by final evaluation of the testimony.
This concept of testimony is called Sak in Dvaita philosophy, which is root of all quests and the
final judge of all verifications. The rest is external means of knowledge. Dvaita School has
developed a unique paradigm for knowledge and its means. There are three types of
knowledge:Perception, inferential and verbal. The first one being generated by means of six
senses constitute prominent and independent proof, and later categories belonging to nonperception cognitive proofs are considered to be dependent on the perception yet powerful
instruments to achieve knowledge. Thus divided in three major sections called perception,
inference and verbal testimony, as a compendious yet full treatment of the Dvaita epistemology in
smaller captions, the Prama-Paddhati The Path of Proofs is unrivalled; true that its
discussion on the stand points of other schools on various topics and their criticism are not in
detailed form, yet this is precisely what to be expected here since the work is designed for the
novice audience. Moreover, the simple and captivating statements in sutra style employed here
would ignite the interest in the readers to conduct further study in detail.
Prama what it is?
The central theme Prama is borrowed from the stric and common world as well. This notion
includes Knowledge and its instruments. The definition must cover the entire concept without
leaving any component. Hence Prama is defined as Yathrtham. Prama is that which

apprehends an object as it is. Prama is classified into two categories Kevala Prama Directproof and Anu Prama Indirect-proof. Knowledge apprehends its object directly by its nature,
whereas the instruments like sense organs do get the objects through the knowledge they
generate. Apprehension is the nature of cognition. Knowledge is the central point of this inquiry of
Prama. Other factors of knowledge (Parma) are Primate, Pamela and Prama (the instrument
of knowledge).
Pram (knowledge): The act of knowing yields to knowledge, which is true by itself. It can be the
quality of self or the modification of mind Manas. Pramta (knower) the agent of the act
knowing is Pramta the knower. The knower or sentient agent lives, thinks, and ability to
understand through his senses. Prameya (knowable object) The entire range of phenomenal
existence with objects physical or psychical is termed Prameya. It literally means that which
deserves to be known. It is admitted as an axiom that there is nothing in this world that is not
knowable.
The other phenomena of cognition are Samaya (Doubt) and Viparyaya (error or
misapprehension). A detailed account on the five factors that play role in generation of doubt
according to various schools has been considered to be the best instance of the rigor of high
intellectual pursuit of the author. The author reduces the number of factors to one saying that the
only one factor i.e., common property could be the cause for doubt leaving out all four viz., distinct
property, debate, etc. In a very short but complete note on error, the author mentions all the
theories of various schools of Indian thoughts, reviews them and makes the stand of Dvaita school
clear.
Another important aspect that is described here is Gradation in knowledge. On the ground of
Philosophy of Madhva, r Jayatrtha describes several types of knowledge which differ in extent,
range, intensity and clarity. These types are arranged by him in a descending order that suits to the
ontological gradation of spirits admitted in Dvaita Philosophy starting from perfect super-divine
knowledge to imperfect human knowledge.
crya Madhva the proponent of the Dvaita School, has explained about the epistemology of his
new School in his works. Since, MAdhvas language is profound and the elucidations are scattered
over several works, it is difficult to comprehend for a novice. Hence Prama-Paddhati was
composed by his successor of third generation r Jayatrtha. The simple and captivating style of
this work is sure to ignite the interest in the readers to conduct further study in detail. This work is
not only regarded as a standard textbook of Dvaita studies, but also considered as a basic
authentic work in the Dvaita dialectic literature.
The work is classified into three chapters i) Pratyaka ii) Anumna and iii) gama as a
compendious yet full treatment of the Dvaita epistemology in smaller captions. Its discussion on
the stand points of other schools on various topics and their criticism is not much detailed.
However, it is systematized and presented in an easily comprehendible style that can make even a
novice understand the intricacies of Dvaita epistemology. The unique commentary skill of r
Jayatrtha comprises of profound scholarship, style of exposition, lucid language, commitment to
the original author, views on opposition with thorough knowledge, logical integrity, appropriate and
comprehensive method of thinking.
r Jayatrtha the author
r Jayatrtha who is familiar with his title name kcrya in Dvaita Tradition is held in high
esteem and placed only next to crya Madhva. It is Jayatrtha who is responsible for shaping
Dvaita school of thought in a systematic manner. Otherwise, the Dvaita Schoolwould not have
enjoyed the present status of a complete philosophy among other prominent Daranas like Advaita

and Viidvaita. This fact is admitted not only by stalwarts like Vysatrtha and others within the
tradition, but also by the eminent thinkers of opponent schools.
r Jayatrtha lived a very short lifespan of 45 years (his period as a monk 1365 to 1388 AD)
after about seven decades after disappearance of r Madhva. Before Jayatrtha, prominent
disciples of crya Madhva have also commented the major works of Madhva. However, the
methodology of exposition followed by them was not sufficient to place the Dvaita School in the
position given to a complete system of Vedanta in all aspects during that period. Jayatrtha
achieved this through his commentaries on Madhvas complete dialectical works. The original
works by Madhva are very short and crisp in style. Madhvas arguments against opponent thought,
though they were logical and supported by sufficient proof, were subject to criticism by
contemporary philosopher due to lack of proper understanding. And moreover, many questions
discussed in the contemporary works of other schools were not dealt in the fashion followed by
them.
The Bhya on Brahma-Stras by Madhva, authored in a different style, could not be understood
in a conventional way of interpretation of Brahma-Stras as it is done in other schools. Jayatrtha
attempted to construct the Adhikaraas in the traditionally admitted manner, drawing on the ideas
from Madhvas own work.
He was also a pioneer in developing a complete methodology to establish the categories and
concepts of Dvaita Vedanta that was followed by all the subsequent writers of Dvaita system. He
examined all theories proposed by thinkers, who lived prior to him. His way of interpretation is
found very unique in the whole Indian commentary literature. No wonder, that Madhvas words
were not interpreted by anyone else after him as he left little room for other interpretations. He
interpreted many lines of Madhva in several ways and sometimes the number of interpretations
reached even up to twenty-five.
Reading Material
The Pramanapaddhati book is condensed on the basis of identified important topics. This will cover
entire text in ten days.
Reference Book
Path of Proof : This work is rendered into English by Prof. Shrinivasa Varakhedi adopting the
mirror-translation method, which has been published by Manipal University Press in 2012.

Workshop Details:
Dates : 1-10 February 2017
Venue : Aksharam, Girinagar, Bengaluru, Karnataka State
Eligibility to apply:

Students of MA/Acharya programs (Philosophy/Vedanta/Nyaya/Sanskrit with the

background of Darshana)/ Mphil/PhD scholars (Darshana)/ Teachers in Philosophy/
Vedanta/Darshana/Sanskrit etc.
Max Intake : 60 participants
Last date for submission of application : 31 Dec 2016 Date of Confirmation: 10 Jan 2017

Academic Director
Prof. Shrinivasa Varakhedi, Professor and Dean, Karnataka Sanskrit University, Bengaluru 18
Advisors Prof. S.R. Bhat, Prof. D. Prahlada Char, Prof. K E Devanathan, and Prof Rajaram
Shukla.
Resource Persons 1. Prof. D. Prahlada Char, 2. Prof. K E Devanathan, 3. Prof. Rajaram Shukla,
4. Dr. A V Nagasampige, 5. Prof. Veeranarayana Pandurangi, 6. Prof. Tirumala Kulakarni, 7. Prof.
Satyanarayana Acharya, 8. Dr. M. Narayana, 9. Dr. BV Venkataramana, 10. Dr. Vinay. P.
Contact :
Dr. Shivani, Associate Professor (Coordinator) shivani.ksu@gmail.com, 9497680167
Dr. Vinay P, Asst Professor (Coordinator) - vinayacharya1981@gmail.com
Dr Shruthi H K, Reseacrh Associate (Coordinator) - shruthi.rsvp@gmail.com