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Reals in the Jaina Metaphysics
sion). Smarana is Recollection of an object perceived before. Pratyabhijñā or conception is knowledge obtained through a comparison of similar or dissimilar objects. The knowledge of universal application such as, 'Wherever there is Smoke, there is Fire', which is generalised from observations of particular instances is Uha or Tarka (Induction). Anumāna or Deduction is the knowledge of the form, "That Hill is fiery', which is deduced from the general truth established by Tarka. The Śruta-jñāna is included in the Parokṣa Pramāņa; the Śruta-Jñāna consists of the sayings of an Authoritative person. Naya, as distinguished from Pramāņa, is the knowledge of a mode or aspect, of a thing under observation. 'Dravyārthika' and 'Paryāyārthika' are the two modes of Naya. 'Dravya' or Substance is the object of the former and 'Paryaya' or Mode is that of the latter Naya. 'Naigama-Naya', 'Samgraha-Naya' and 'Vyavahara-Naya' are included in the Dravyarthika Naya. The Naigama Naya indicates a thing by its purpose. The Samgraha Naya considers only the general essence of an object, while the Vyavahāra Naya takes into consideration only its particular modification. The Paryayarthika Naya is of four kinds viz: 'Rju-Sūtra', 'Sabda', 'Samabhirūḍha' and 'Evambhuta'. The RjuSūtra is confined to the particular aspect of a thing for the time being. According to the Sabda-Naya, all the synonyms express but one and the same object. SamabhirūḍhaNaya, on the contrary, contends that the synonyms express different objects, in as much as they differ in genders, derivative roots etc. etc. According to the Evambhūta-Naya every word signifies some action or activity, so that as soon as an object is deprived of the activity, signified by the word, the word cannot be applied to it.
Thus, the Pratyakṣa and the Parokṣa are the two modes of the Pramāņa. The Pramāņa and the Naya are included in the Jñana. The Jñana and the Darśana are the subdivisions of the Upayoga. The Jaina theory is that in consideration of the Upayoga, the Jiva or soul may be said to be of one sort only.
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