प्रमाण, नय, प्रमाण और नय में अन्तर
Summary
The text defines key Jain epistemological concepts. Pramana is described as knowledge that determines a previously unknown object, one not known through any other means of knowledge. It is also characterized as being capable of achieving what is beneficial and avoiding what is harmful, which establishes that it must be a form of knowledge itself, as non-knowledge cannot serve this purpose. Naya is defined as a viewpoint or perspective of a knower that grasps a particular aspect or attribute of an object without refuting the opposing aspects. Since an object has infinite attributes, naya focuses on one attribute as primary while acknowledging the existence of the others. Consequently, there are infinite nayas. The distinction between pramana and naya is one of subject matter, not of essence, as both are specific types of knowledge. Pramana comprehends the entire object, encompassing both its general and specific attributes simultaneously. In contrast, naya understands a single specific aspect of the object, treating it as primary while considering the remaining attributes as secondary. Thus, pramana provides a holistic understanding of reality, while naya offers a partial, though valid, perspective.
Conclusion
The document establishes that valid cognition (pramāṇa) is defined as knowledge that determines a previously unknown object and enables one to attain what is beneficial and avoid what is harmful. This implies that only knowledge itself can serve as a reliable means of valid cognition, excluding non-cognitive instruments. The text further distinguishes between pramāṇa and naya, where naya is a partial viewpoint focusing on one aspect of an object while acknowledging others, whereas pramāṇa comprehends the object in its entirety, including both its universal and particular aspects. The outcome is a nuanced epistemological framework where both complete and partial knowledge are recognized as valid but serve different functions. This distinction has significant implications for Jain epistemology, allowing for a comprehensive understanding of reality through multiple perspectives without contradiction.