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SANMATI-TARKA
[ 1. 14
is not possible because a Naya which is but a partial view of a thing cannot give a perfect view of an Entity. True knowledge (Pramāņa) alone can define a thing in its integrality. Thus each in its isolated form is wrong and a third Naya is not possible How then can true knowledge of a thing be arrived at ? The answer is this :-Trne knowledge is possible. Not only that but this true knowledge is already inherent in the two aforesaid Nayas that are from a particular point of view considered as wrong. To say, that it would be self contradictory to consider both the Nayas being both right and wrong at the same time, is not proper. The reason is that these two Nayas are wrong in their view-point only when they claim infalli. bility for themselves in their splendid isolation from one another. Both of them divorsed from each other can certainly give a partially true idea of the Entity. But that does not mean that they in their singleness give the whole truth, When, however, these two Nayas work in barmony with each other and state their own view without trying to refute the assertion or the view of the other Naya, they both are right in their viewpoints, for now both consider themselves as competent to give only partial truth about a thing without trying to refute the view of the rival Naya. That rival Naya in its own province gives a partial but true view of an Entity. 14
What is true of these two principal Nayas is also true in the case of their classification says the following verse :
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