Pramata is the term for the conscious agent who engages in knowing, such as the person who perceives, infers or remembers. In Nyaya, the pramata stands in relation to a pramana, a prameya and the resulting pramiti. Identifying the role of the knower allows analysis of responsibility, error and justification in knowledge claims. Therefore the epistemic subject in the stem is called pramata.
Option A:
Option A, pramana, is the means of knowledge and includes instruments like senses or inferential reasoning. It is something the pramata uses rather than the knower themselves.
Option B:
Option B, prameya, names the object known, such as a pot or sound, which is distinct from the person who knows it. The stem clearly speaks of the subject.
Option C:
Option C is correct because pramata is reserved in these discussions for the individual who has the cognition. Indian logicians consider the self or atman to be the ultimate pramata underlying particular mental acts.
Option D:
Option D, pramiti, is the act or state of knowing itself, the cognition that occurs in the pramata. It is neither the means nor the subject.
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