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À SOURCE-BOOK IN JAINA PHILOSOPHY
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an army, nor a non-army; but the part of army. The same argument is true in the case of describing the nayas.
Pramāna comprehends the nature of the objects in the different aspects, while naya looks at it from a particular point of view. It grasps one aspect of the object. In this sense, naya is the partial presentation of the nature of the object, while pramāna is comprehensive in its presentation. But naya does not give false knowledge nor does it deny that the other aspects of knowledge of the nature of the object are true. In this sense it is synoptic in outlook and it is not invaid. SUNAYA AND DURNAYA: RIGHT NAYA AND WRONG NAYA
We have seen that pramāņa comprehends objects in its various aspects and it is exhaustive in its presentation. But naya looks at the object from a particular point of view. However naya does not deny the possibility of looking at the object from other points of view and it accepts that the nature of the object is complex and the presentation from other points of view may also be valid. This is Sunaya, but if the naya for a point of view were to insist that its presentation is only valid and all other presentations from different nayas, are invalid, this is durnaya. We may also say that pramāna comprehends the tat, (that) and the atat, while naya grasps only the tat. Naya is concerned with the presentation of 'tat' only. Durnaya has a negative function also. It aims at negating and denying the other aspects of presentation.
Umāsvāti says that Durnaya is one-sided in its approach because it emphasises that the point of view taken by the naya is the only correct point of view and the other points of view are wrong. Ācārya Siddhasena Divākara has also stated that Durnaya is a mithyā drsti (perversity of attitude) because it is dogmatic in outlook. It asserts the truth of its point of view and rejects the other points of view.2
1
(a) Aştasahasri. (b) Umāsvātik sta Pañcāšaka. Sanmati prakarana 1, 21.
2
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