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Pramäna (True knowledge) That by which a thing is known rightly is called Pramäna, i.e., true or valid knowledge. To know a substance from all angles is called the organ of knowledge, or true knowledge. On the rise of true knowledge doubt, illusion, and ignorance are removed and a nature of a thing is understood rightly to a considerable extent. The knowledge that allows one to differentiate and to make decisions about the self and others (Sva and Para) is called the organ of knowledge or true knowledge. The organ of knowledge consists of several different and apparently opposite points of views. Thus with the organ of knowledge, one gets equanimity, and becomes tolerant of different points of views. The perception, which grasps the nature of a thing in a proper and contraindicated form, is called the organ of knowledge. Naya (Partial Point of View) The knowledge of a substance from one point of view is called Naya (a partial point of view). The thought activity, which grasps only one aspect of an object with the aid of scriptures, is called a partial point of view. Total knowledge or organ of knowledge (Pramäna Jnän) is the sum total of all partial points of view. Thus to understand a substance in its fullest form, one must have knowledge of all partial points of view including seemingly opposite partial points of view. Just as Pramana is pure knowledge, so also Naya is pure knowledge. The former grasps the entire thing, while the latter grasps only one of its many aspects. There are several different classifications of partial points of view given in scriptures. We will see the one, which is more widely used, in a later part of this chapter. Nikshepa (Analysis of Truth) Analysis of truth can be done with precision and clarity in different ways. A substance has various attributes. Keeping those attributes in mind, a substance can be divided into different ways. Language is a means of communication. All practical exchange of knowledge has language for its main modality. When it is embodied in language, intangible knowledge becomes tangible and hence conveyable. Language is made up of words. One and the same word is employed to yield several meanings depending on the purpose or context. Employment of a word to express different meanings is done at least in four different ways. These four ways are known as Nikshepa. Four Nikshepa (Four Way Analysis of Truth) Name (Näm) The meaning that is not derived etymologically, but is gathered on the basis of convention set up by the father, mother or some other people, is known Näm Nikshepa. It means to refer to the object merely by its name. Our daily activity becomes easier by giving name to an object. For example, a poor person's name is King. He is known as King by name, even though he is very poor. Symbol (Sthäpanä) It means referring a person through his image, idol, picture, painting, etc. These things contain in themselves the symbol of an original object; e.g. looking at a marble idol at a temple, one says that this is Mahävir Swami. In this usage we superimpose the real thing on its representation, viz., a statue, a photograph, or a picture. Potentiality (Dravya) Here one refers to an object by mentioning its past condition or future condition. The term 'Dravya' in the word 'Dravya Nikshepa' has the sense of potentiality. For example, we refer to a person as a king now even though he is not a king but is going to be a king in the future. Actuality (Bhäva) It means the name signifying the object is meaningful in its present condition. This meaning satisfies the etymology of the concerned word. A person is called king (Räjä), when he is actually carrying the royal scepter and is shining with glory on that account; he is king in the real sense.
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