Question
Which of the following options is/are mentioned in the list of the objects of cognition (prameya) in the Nyāya-sūtra?
Nyāya Prameya Objects Identification
The Nyāya-sūtra categorizes reality into several types. The term prameya refers specifically to the objects that can be known or cognized through valid means of knowledge (pramāṇa).
The Nyāya system lists the following as primary objects of cognition (prameya):
- Self (ātman)
- Body (śarīra)
- Senses (indriya)
- Intellect (buddhi)
- Mind (manas)
- Action (pravṛtti)
- Fault/Defect (doṣa)
- Transmigration/Rebirth (pretyabhāva)
- Result/Fruit (phala)
- Pain (duḥkha)
- Liberation (apavarga)
Evaluating the given options:
- Soul (ātman): Is listed as a prameya in the Nyāya-sūtra.
- Mind (manas): Is also listed as a prameya.
- Pain (duḥkha): Is explicitly mentioned as a prameya, representing something to be understood and overcome.
- Testimony (śabda): Is classified as a pramāṇa (means of valid knowledge), not as a prameya (object of knowledge).
Based on the Nyāya classification, Soul (ātman), Mind (manas), and Pain (duḥkha) are the objects of cognition mentioned.
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Important Questions from Religion & Indian Society
- Which school of classical Indian philosophy asserts the following?
1. It is fallacious to take any knowledge claim (jñāna) as absolute.
2. To recognize that all knowledge claims are contextually and partially true does not lead to skepticism. - Which one of the following classical Indian schools of thought do the philosophical texts Spandakārikā and Pratyabhijñāsūtra belong to?
- According to the Advaitic text Vedāntaparibhāṣā, “Those means of knowledge are six in number (tāni ca pramāṇāni ṣaṭ)”. These are:
- “Desire, cognition etc. are qualities that necessarily require a substance and therefore individually constitute the necessary mark or sign of substance, which could then be identified as soul.”
Which one of the following classical Indian thinkers has made this argument? - Which of the following options is/are included among the four states of Ātman as delineated in the Mānḍukya Upaniṣad?
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