Changes

*  '''प्रमेयम् ॥ Prameya (Object)''': It is the object identified by right cognition. Nyaya enlists 12 kinds of prameya given in sutra   

*  '''प्रमेयम् ॥ Prameya (Object)''': It is the object identified by right cognition. Nyaya enlists 12 kinds of prameya given in sutra   

<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्॥ ९ ॥{प्रमेयौद्देशसूत्रम्} (Nyay. Sutr. 1.1.9)<ref name=":4" /></blockquote>Both Pramana and Prameya have been extensively discussed under the heading [[Pramana (प्रमाणम्)|Pramana]].

<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्॥ ९ ॥{प्रमेयौद्देशसूत्रम्} (Nyay. Sutr. 1.1.9)<ref name=":4" /></blockquote>Both Pramana and Prameya have been extensively discussed under the heading [[Pramana (प्रमाणम्)|Pramana]].

*  '''संशयः ॥ ''': It appears as "or" and "is this thing this or that". Doubt is the uncertain idea that we have of things and is a necessary factor, the very basis, of the process of Reasoning.  

*  '''संशयः ॥ Samshaya (Doubt)''': It appears as "or" and "is this thing this or that". Doubt is the uncertain idea that we have of things and is a necessary factor, the very basis, of the process of Reasoning.

<blockquote>समानानेकधर्मोपपत्तेः विप्रतिपत्तेः उपलब्ध्यनुपलब्ध्यव्यवस्थातः च विशेषापेक्षः विमर्शः संशयः ॥२३॥ {संशयलक्षणम्}</blockquote>

<blockquote>समानानेकधर्मोपपत्तेः विप्रतिपत्तेः उपलब्ध्यनुपलब्ध्यव्यवस्थातः च विशेषापेक्षः विमर्शः संशयः ॥२३॥ {संशयलक्षणम्}</blockquote>

*  '''प्रयोजनम् '''   

*  '''प्रयोजनम् ॥'''   

<blockquote>यं अर्थं अधिकृत्य प्रवर्तते तत्प्रयोजनम् ॥२४॥{प्रयोजनलक्षणम्}</blockquote>

<blockquote>यं अर्थं अधिकृत्य प्रवर्तते तत्प्रयोजनम् ॥२४॥{प्रयोजनलक्षणम्}</blockquote>

*  '''दृष्टान्तम् ॥ Drshtanta ( ''': It is something that is directly, without any need for proof and so is self-evident. It is something which cannot fail to be known or perceived. It can be called as object of cognition (Prameya) but is mentioned separately, because Anumana and Shabda pramanas are both dependent upon it for only through a Drsthanta can they explained. Thus Drshtanta forms the basis on which Reasoning proceeds and is required even to demolish an opponent's position and establish one's stand on a theory.  

*  '''दृष्टान्तम् ॥ Drshtanta ( ''': It is something that is directly, without any need for proof and so is self-evident. It is something which cannot fail to be known or perceived. It can be called as object of cognition (Prameya) but is mentioned separately, because Anumana and Shabda pramanas are both dependent upon it for only through a Drsthanta can they explained. Thus Drshtanta forms the basis on which Reasoning proceeds and is required even to demolish an opponent's position and establish one's stand on a theory.