UGC NET Questions (Paper – 1)

Pratyaksha is the Nyaya term for perceptual knowledge obtained through immediate contact of the senses with their appropriate objects. It is regarded as a primary and direct means of knowledge, prior to inference and other mediate processes. Nyaya further analyses pratyaksha into ordinary and extraordinary forms depending on the manner of contact. Hence the kind of direct knowledge described in the stem is called pratyaksha.

Option A:
Option A, anumana, refers to inference as a means of knowledge where one moves from a perceived sign to an unperceived object through recognised concomitance. It is mediate, not direct, and so does not match the description of immediate sensory contact.

Option B:
Option B is correct because pratyaksha literally means perception and is defined in Nyaya as knowledge produced by the operation of sense organs on objects, free from defects and doubt. This aligns closely with the wording of the question.

Option C:
Option C, upamana, is knowledge gained by comparison or analogy, such as recognising an unknown animal by comparing it with a description of a known one. It is neither direct sensory contact nor simple inference.

Option D:
Option D, sabda, is verbal testimony, particularly from reliable or authoritative sources. It delivers knowledge through language rather than through direct perceptual contact with objects.

Pratyaksha is the Nyaya term for perceptual knowledge arising from appropriate contact of the senses with external objects. It is considered immediate and non-inferential, forming a basic foundation for other cognitions. Nyaya distinguishes ordinary and extraordinary kinds of such perception. Thus the direct sense-based knowledge described in the stem is called pratyaksha.

Option A:
Option A, anumana, is inference that moves from a perceived sign to an unperceived probandum through recognised concomitance. It is mediate and conceptual rather than immediate sensory contact. Hence it does not suit the description.

Option B:
Option B is correct because pratyaksha literally means perception and is defined in Nyaya as knowledge produced by sense-object contact free from defects and doubt. The stem clearly points to this direct sensory origin.

Option C:
Option C, upamana, is comparison-based knowledge where an unknown object is understood by likening it to a known one. It does not require direct contact with the object itself.

Option D:
Option D, sabda, refers to verbal testimony as a pramana, where knowledge comes from trustworthy words or scriptures rather than from the senses acting on objects.