Differentiate between svatah pramanyavada and paratah pramanyavada.

Svatah pramanyavada and paratah pramanyavada are two distinct epistemological positions within Indian philosophy, particularly in the context of debates on the nature of knowledge and authority.

1. Svatah Pramanyavada:

   • Svatah pramanyavada asserts that knowledge or validity is inherent within the source itself. In other words, the authority or validity of a source of knowledge is self-established and does not depend on external factors.
   • For example, in Nyaya philosophy, perception (pratyaksha) is considered svatah pramana because it is believed to be self-validating. The immediate awareness provided by the senses is considered inherently valid without requiring external confirmation.

2. Paratah Pramanyavada:

   • Paratah pramanyavada, on the other hand, posits that the authority or validity of a source of knowledge is derived from an external factor or authority. The source's validity depends on something beyond itself.
   • An example of paratah pramanyavada is found in the authority attributed to the Vedas in Vedanta philosophy. The Vedas are considered valid not inherently, but because they are recognized as authoritative by a higher principle or divine authority.

In summary, the key distinction lies in the nature of validity – whether it is self-established (svatah pramanyavada) or dependent on external factors (paratah pramanyavada). These concepts play a crucial role in shaping epistemological perspectives within various schools of Indian philosophy.