________________ Preface प्रमाण और नय - pramana and naya Objects possess innumerable attributes and may be conceived from as many points-of-view, i.e., objects truly are subject to all-sided knowledge (possible only in omniscience or kevalajnana). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a 'sky-flower'. Acarya Samantabhadra's Aptamimansa: तत्त्वज्ञानं प्रमाणं ते युगपत्सर्वभासनम् / ShHhla 77 431H PIIGIGFuay 11 (808) O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramana (lit. the method of knowledge). Pramana is of two kinds: first, direct (pratyaksa) - omniscience (kevalajnana) - which knows the whole range of objects of knowledge simultaneously, without gradation - akramabhavi, and second, indirect (paroksa), which knows the objects of knowledge partially and in succession - kramabhavi. Knowledge in succession features the doctrine of conditional predication (syadvada) and ascertainment, without contradiction, of one particular state or mode of the object, called naya. The ordinary human being cannot rise above the limitations of his senses; his apprehension of the reality is partial and it is valid only from a particular viewpoint. This leads to the concept of 'naya". When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is the doctrine of conditional predication - syaduada. Thus, syaduada is the direct result of the strong awareness of the complexity of the object of knowledge and the limitation of human apprehension and expression. Acarya Umasvami's Tattvarthasutra: WHITHERTTA: 11(%-EUR) The knowledge (of the seven categories) is attained by means of pramana and naya. Pramana is of two kinds, namely, for oneself (svartha) and for others (parartha). All forms of knowledge, except scriptural knowledge, XXV
