Concept of Prameyas (objects of Right Knowledge)

Nyāyaśāstra is one of the orthodox systems of Indian Philosophy. The term Nyāya in Sanskrit signifies going into a subject through the process of logical reasoning. Vātsyāna, the commentator of Nyāyasūtra defines it as a critical examination of the objects of knowledge by means of the canons by logical proof, pramāṇairathaparīkṣaṇam Nyāya. Gautama’s Nyāyasūtra deals with sixteen categories.^[1] Out of sixteen categories the most important from the Nyāya point of view in pramāṇa or the method of valid cognition and the second category is prameya or the object of valid cognition. It occupies an important position in the Nyāyaśāstra. It seems to be directly connected with the study of knowing ways rather than the objects that is knowable.

All known objects are prameyas. Prama means true knowledge. The object of true knowledge is known as prameya. The combination of four facts pramāṇa, pramāta, prameya and pramiti are substantiated become meaningful. Pramāṇa means the means of right knowledge. All knowable objects are prameyas, knower is pramāta cognition or right knowledge is pramiti. Vātsyāyana feels that prameya apart from pramiti and pramāta is always connect with the first category called pramāṇa. Pramāṇa is the instrument of revealing an object without pramāṇa an object cannot be known. Activity or prvṛti depends on known object by pramāṇas. It also depend the effort to acquire or avoids an artha after its cognition by means of pramāṇa. Pramāṇa reveals an exciting things, and non exciting things. The knowledge is true or false according to the fruits of action. The known objects are many because the soul is many pramāṇa, prameya, pramiti and pramāta among these the absence of one there is no knowledge. Who acquire or avoid an artha is pramāta, how to know the artha is pramāṇa, the known object is prameya, knowledge is pramiti these four terms comprehend arthatattva, the truth about the object. The tattva means the excising thing, the being existant and the nonexistent thing, the being nonexistent. An existent something always appears as existent and never known nonexistent thing. How the lamp reveals the things surround so that pramāṇa reveals an existing thing reveals a non existing thing as well.

Gautama in his Nyāyasūtra explain sixteen categories. The true knowledge of sixteen categories leads to Apavarga. The first category is pramāṇa. Naiyayikas accept four pramāṇas, perception, inference, comparison and verbal testimony^[2]. The second category is prameya or the object of knowledge. Nyāyasūtra Gautama accept twelve cognizable as constituting the category of prameya they are soul, body, senses, object of senses, intellect, mind, activity, faults, transmigration, fruits, pain and liberation^[3]. It is the cause of the attainment of the supreme good or liberation. One attains the supreme good by thoroughly realizing the four subjects established on the Nyāyasūtras that is the things to be avoid pain, its cause, absolute avoidance and the means of such avoidance.

Pramāṇa and prameya are correlative terms. It is true that they comprise all objects. Doubt, purpose and rest are included in them. The opponents says how to explain again fourteen categories Vātsyāyana replies these have been separately mentioned to show that they have received special treatment in the Nyāya sūtras four vidyas separately explained trayi, vartha, dendaniti and anvīkṣikī produces wealth for the people (artha). Supplies the physical needs of man daṇḍanīti the rule of the rode polity controls his passions desires and emotions and enables him to enjoy the amenities of social life, trayi the three Vedas which deals with the sacrifice of agnihotra anviksiki. The science of reflection, critique which deals with soul body etc. The fourth vidya is anvīkṣikī or Nyāyavidya. If the Nyāyavidya did not treat of doubt and the rest as its special subject, it could not be distinguished from a pure science of the self like the Upaniṣads. But Nyāyaśāstra is known as the science of right judgment or true reasoning. So Gautama separately explained doubt, purpose etc. Gautama the examination prakaraṇa first introduces doubt. The reason for this is to Vātsyāyana, doubt has been given a due emphasis in Nyāya on account of the fact that logic can alone be applied to the object in doubt, but not to an object with is purely known or unknown. Nyāyaśāstra plays an important role in between other śāstras. The higher studies of any śāstra like Vyākaraṇa, Sahitya and Vedanta. The knowledge of Nyāyaśāstra is necessary. So it is sound Kaṇādampaṇinīyaṃca sarvaśāstropakārakam. Kaṇādam means Nyāya Vaiśeṣika, it is pada śāstra and pāṇinīyam means grammer. It is also called padārthaśāstra. These two śāstras are very important for the students of higher studies.

Naiyāyikas admit twelve prameyas. The true knowledge of these twelve prameyas leads to mokṣa or liberation. The ultimate aim of all darśanas is mokṣa. In Nyāyaśāstra mokṣa or apavarga is tadatyantavimokṣo apavargah. Tat means duhkha. So the absolute deliverance from pain is release or apavarga. The soul attain release as soon as there is an end of the body and consequently, of pleasure and pain. It is the state which arises when the present births ends and another birth does not take place.

Footnotes and references:

[1]:

_mPramāṇaprameyasamśayaprayoanadṛṣṭāntasiddhāntaavayavatarkanirṇayavādaalpavitandahetvabhāsacalaātinigrahasthānana _{niśreyasaadhigamah}

[2]:

pratyakṣānumānopamānaśabdah pramāṇani, 1.13, Nyāya Sūtra, P.17

[3]:

ātmaśarīrendriyārthabuddhimanapravṛtidoṣapretyabhāvaphaladuhkhaapavargasthu prameyam, 1.1.9, Nyāya Sūtra, p.29