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Tattvārthavivarana an Appraisal : 97
he has supported the view upholding the Naya (Viewpoint) as a part of Pramāņa. Owing to the state of Nayajñāna being excluded from erroneous cognition, valid cognition (Pramā) and doubt as also from their aggregation, there arises an objection as to how its presence and absence will correspond to those of the verbal testimony. He has refuted this objection with the acumen of a neologician. He contends that it (the objection) is not right. There is a difference of nature of the cognition generated by the statement like 'Tattvamasi (That thou art) [in comparison with the cognition generated by ordinary verbal testimony] in the system of Vedāntins and there arises a different type of cognition by the denotation of suggestion in comparison with the cognition produced by the ordinary organs of knowledge) in the doctrine of rhetoricians. Though Naya (viewpoint) is of the nature distinct from erroneous and valid cognitions as well as doubt and their aggregation, there is no impediment in admitting its variety due to the variety of purport. Despite the fact that the cognitions like Śruta, cinta and Bhāvanā don't violate the generality of word-generatedness, their intermediate variety owing to the long and longer function of word is scripturally established. Or as in the perceptual cognition generated by word, the variety in the cognition generated by word should be conceived."!!1
Pointing out the defect in the definition “anantadharmātmakatvapratipattiviśiste vastunyeka-dharmávadhāraṇam Nayah”', 12 he puts forth a precise definition of Naya as follows - “apekṣayaikadharmāvadhāraṇam'.'13 Finally, resorting to the verdict of experience in the form ‘Pramiņomi' and 'Nayāmi, he directs that the characteristic objectness distinguishing 'Pramāņa' and 'Naya' needs must be accepted (pramiņomi nayāmītyanubhavā sāksiko visayatāviseşaḥ pramānanayabhedakovaśyamabhyupagantavya iti dik.”
While explaining the sūtra pertaining to the classification of Jñāna (matiśrutāvadhimanaḥparyāyakevalāni jñānam)'5,
