prameya / प्रमेय

Definition

In Viśiṣṭādvaita Vedānta, prameya (प्रमेय) refers to that which is an object of valid knowledge (pramā). More specifically, it designates what is knowable through reliable means of cognition (pramāņa). While all of reality can be considered a prameya, the term is most significantly used to refer to the ultimate object of knowledge, which is Brahman (also referred to as Īśvara). A prameya is not merely a concept or idea, but rather a real and existent entity that can be accurately understood. In Rāmānuja's system, the term also signifies that which is an excellent or prominent object of knowledge.

Significance

The concept of prameya is crucial for Rāmānuja's epistemology and metaphysics. It establishes what can be legitimately known and how such knowledge can be attained. The understanding of the nature of prameya in Viśiṣṭādvaita differentiates it from other schools of thought.

Specifically, it argues against the Advaita idea that Brahman is a featureless absolute which cannot be known and the world is merely illusion, and establishes that Brahman with its qualities and attributes is the ultimate and knowable reality. It also differentiates from other schools which, by focusing on one element of reality over others, such as the material world in Sāṅkhya, fail to understand the interconnectedness of the three realities, the individual self (cit), unconscious matter (acit), and Brahman. The text defines the concept by saying that it is a "prominent object of knowledge as being inherent subsidiary of superior happiness for one who is desirous of it." Therefore, understanding what qualifies as prameya is fundamental to understanding the path to liberation. It serves as the basis for understanding the nature of reality and the path to spiritual liberation in Viśiṣṭādvaita.

Key Characteristics

• Object of Valid Knowledge: Prameya is that which is accessible and knowable through reliable means of cognition (pramāņa). It is not merely conceptual or imagined.
• Real Existence: A prameya is a real and existent entity that can be accurately understood. It has ontological status and is not an illusion.
• Knowable Reality: Prameya emphasizes that reality, including Brahman, is knowable.
• Qualified Object: The term indicates that what is known is not a featureless absolute but is a qualified entity possessing attributes and modes.
• Prominent object: Brahman is the most prominent of the objects of valid knowledge, as it is the means to ultimate happiness.
• Relationship to Liberation: Understanding the prameya is essential for achieving liberation as it is about understanding the nature of reality.
• Distinction from Superimposition: A prameya is something that is not superimposed, i.e., not illusory.

Scriptural Support and Citations

• Nyāyapariśuddhi: “Here according to the derivation that prameya is the object of valid knowledge, all that is not superimposed is called prameya because it is of non-superimposed form; still, what is [really] intended here is that prameya is the ideal object of knowledge for those seeking to attain ultimate happiness" - (atra yady api pramāvishayaḥ prameyam iti vyupattyā "ropitākāravyavacchedārthatayā 'nāropitarūpam sarvam prameyam tathāpi niḥśreyasāntaramgatayā tadarthibhiḥ prakarsheņa meyam prameyam iha vivakshitam) -- [Nyāyapariśuddhi, chap. on prameya (p. 318,2-4, ed. Viraraghavachari)]

Philosophical Context

The concept of prameya is contrasted with differing viewpoints in other schools of thought:

• Advaita Vedānta: In Advaita, Brahman is considered ultimately nirguna (without qualities), and the world and individual selves are unreal appearances (māyā). The Advaitin would consider only the nirguna Brahman as prameya, while Viśiṣṭādvaita acknowledges the supreme Brahman as savisesha (with qualities) and its relation with a real world as being knowable through pramāņas.
• Sāṅkhya: While Sāṅkhya recognizes Prakriti and Purusha as real and knowable entities, it does not acknowledge the prameya in the same way as Viśiṣṭādvaita, which sees Brahman as the underlying reality of all.
• Buddhism: Some Buddhist schools deny the existence of a permanent substance, thereby challenging the concept of a fixed object of knowledge such as a prameya.

Further Discussion

Key prameyas in Viśiṣṭādvaita, reflecting the qualified non-dualism of the system, include:

• Brahman: The supreme reality, possessing infinite auspicious qualities, is the ultimate object of knowledge and the fundamental substance (dharmi) of all that exists.
• Jīva: The individual self, a conscious entity, that is an eternal prakāra of Brahman, dependent on it but also possessing agency. The jīva is also a knower and an object of knowledge.
• Jagat: The material universe, including all matter, is a real mode (prakāra) of Brahman, dependent upon and sustained by it. This material world is real and knowable and not an illusion.
• Dharma-bhūta jñāna: The attributive consciousness of the jiva is also an object of knowledge. It is how the jiva has an experience of itself and of Brahman.

In Viśiṣṭādvaita, knowing the nature of these prameyas, especially Brahman, is essential for spiritual liberation. Such knowledge is not mere intellectual understanding, but it is accompanied by devotion and leads to a loving relationship with Brahman, where the individual self recognizes its inherent dependence on and inseparable connection with the Supreme Reality.