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In all Indian philosophies 笔谤补尘腻 or Pramiti is defined as real knowledge which is unaffected by any other wrong cognition. It occurs only from 笔谤补尘腻峁嘺s (valid sources of knowledge). In both 笔谤补迟测补产丑颈箩帽腻 and Advaita the peculiar knowledge (recognition or realization) of oneself as the ultimate self is considered as the real and ultimate knowledge. Even though there is no distinction of 笔谤补尘腻, 笔谤补尘腻峁嘺, Prameya and 笔谤补尘腻t膩 in the ultimate level, both have developed their own epistemology and defined these concepts. One basic difference is that 笔谤补迟测补产丑颈箩帽腻 has given emphasis to the 笔谤补尘腻t膩 while Advaita gives emphasis only to the 笔谤补尘腻.

笔谤补迟测补产丑颈箩帽腻 defines 笔谤补尘腻 as a single expression of an object unaffected by temporal and special limitations, provided it is not contradicted by another act of cognition.^[1] It accepts that the 笔谤补尘腻峁嘺 is containing its 笔谤补尘腻 as like the 笔谤补办腻艣补 principle always contains the 痴颈尘补谤艣补 principle (补苍迟补谤惫颈尘补谤艣腻迟尘腻). In Vimar艣ini, 笔谤补尘腻 is described as having a nature of effect (辫谤补尘腻峁嘺辫丑补濒补蝉惫补产丑腻惫腻).^[2] According to 笔谤补迟测补产丑颈箩帽腻, 笔谤补尘腻峁嘺 is always self luminous and arises afresh in every moment (蝉惫腻产丑腻蝉辞'产丑颈-苍补惫辞诲补测补岣�).^[3] 笔谤补尘腻峁嘺 is the extrovert light of the same consciousness (笔谤补尘腻), which is introvert.^[4]

Advaita also accepts 笔谤补尘腻 as the uncontradicted knowledge of a thing.^[5] But Advaitins neither accept the novelty as an essential factor for the valid knowledge nor oppose the view of considering novelty as a mark of valid knowledge. Advaita holds that the ultimate principle, which has a nature of consciousness, is devoid of all distinctions like 闯帽腻苍补, 闯帽别测补 and 闯帽腻迟峁�.^[6] The self luminous knowledge itself lightens all objects.^[7] Both systems use the metaphors like snake-rope, conch shell-silver and dual-moon for denoting illusory knowledge.^[8]