Perception, or pratyaksha, is considered the primary source of knowledge in Vaisheshika philosophy. It involves the direct and immediate apprehension of objects through the senses.

The Theory of Pramana recognizes three types of perception: sense perception (indriya-pratyaksha), mental perception (manas-pratyaksha), and intuitive perception (yoga-pratyaksha).

Inference, or anumana, is a secondary source of knowledge in Vaisheshika philosophy. It allows us to derive new knowledge from existing knowledge through logical reasoning.

A valid inference in Vaisheshika philosophy is one where the conclusion necessarily follows from the premises. The example of seeing smoke and inferring the presence of fire is a classic example of a valid inference.

Testimony, or shabda, is a secondary source of knowledge in Vaisheshika philosophy. It allows us to gain knowledge about events, facts, and concepts that are beyond our direct experience.

In Vaisheshika philosophy, the reliability of testimony is determined by considering multiple factors, including the trustworthiness of the speaker, the consistency of the testimony with other sources of knowledge, and the absence of any motive to deceive.

Analogy, or upamana, is a secondary source of knowledge in Vaisheshika philosophy. It involves drawing parallels between two similar things to illustrate abstract concepts with concrete examples.

An example of an analogy in Vaisheshika philosophy is comparing the mind to a mirror that reflects objects. This analogy helps to illustrate the concept of the mind as a passive receptacle of knowledge.

The Theory of Pramana plays a crucial role in the overall philosophical system of Vaisheshika. It provides a foundation for understanding the nature of reality, helps to establish the validity of metaphysical claims, and serves as a guide for ethical conduct and spiritual development.

Kanada, also known as Kashyapa, is the primary Vaisheshika philosopher associated with the development of the Theory of Pramana. He is considered the founder of the Vaisheshika school of thought.

The concepts of svartha and parartha in the Theory of Pramana refer to the two types of knowledge: self-validating (svartha) and other-validating (parartha). Self-validating knowledge is knowledge that is directly apprehended by the individual, while other-validating knowledge is knowledge that is communicated to others.

The Theory of Pramana addresses the problem of skepticism by establishing the reliability of perception as a source of knowledge. It argues that perception, when properly understood and analyzed, can provide us with genuine and reliable knowledge about the world.

The Theory of Pramana provides the epistemological foundation for achieving moksha in Vaisheshika philosophy. By providing a framework for acquiring genuine and reliable knowledge about the world, the Theory of Pramana helps individuals to understand the true nature of reality and to liberate themselves from ignorance and suffering.

The Theory of Pramana contributed to the development of scientific inquiry in ancient India by providing a rigorous methodology for conducting empirical investigations, encouraging the use of logical reasoning and critical thinking in scientific research, and emphasizing the importance of observation and experimentation in acquiring knowledge.