Match the following and select the correct code : Codes : (i) (ii) (iii) (iv)I II (i) Perception can perceive only its own object and not the object of Inference (a) Pramana-Samplava (ii) The object of knowledge can be cognized through perception, inference, verbal testimony, comparison and the like (b) Svalaksana (iii) The object of perception as per Pramana Vyavastha is (c) Pramana-vyavastha (iv) The object of inference as per Pramana Vyavastha is (d) Samanya laksana
(c) (a) (b) (d)
The Buddhist logicians (Dignaga, Dharmakirti) hold Pramana-vyavastha: each pramana has its own exclusive object. Perception grasps only the unique particular (svalaksana); inference grasps only the universal or conceptual construct (samanya-laksana). The Naiyayikas instead hold Pramana-samplava: one and the same object can be known by several pramanas.
| Statement | Concept | Reason |
|---|---|---|
| (i) Perception can perceive only its own object and not the object of Inference | (c) Pramana-vyavastha | Strict allocation of separate objects to separate pramanas is the Buddhist vyavastha view. |
| (ii) The object of knowledge can be cognized through perception, inference, verbal testimony, comparison and the like | (a) Pramana-Samplava | Nyaya: a fire may be inferred, heard of from a reliable person and then directly perceived. |
| (iii) The object of perception as per Pramana Vyavastha is | (b) Svalaksana | Nirvikalpaka perception gives the momentary, unique particular, free of names and concepts. |
| (iv) The object of inference as per Pramana Vyavastha is | (d) Samanya laksana | Inference works through general marks (vyapti), so its object is the universal. |
Hence, the answer is (i)-(c), (ii)-(a), (iii)-(b), (iv)-(d).
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