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SARVODAYA TIRTHA
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which is fully direct.125 Smrti (memory), pratyabhijāna, tarka (logic) and anumāna inference are the four forms of pramāna under perceptual knowledge These have been considered at length in Jaina Nyāya.
The Jaina Agamas based on syādvāda constitute scriptural knowledge, of which the naya signifies division Scriptural knowledge as a whole is pramāņa Pramāṇa is all engrossing, while naya covers a part Although naya is covered in pramāna it is usual to treat it separately; for it accepts only a part of a thing which has been taken from pramāna
Containing many qualities, an object is a complex affair It may be known but is difficult to express Hence each one of its qualities is determined in order There is however, no rigid order about what precedes and what follows When a wise speaker highlights one quality, others become just secondary, not absent. Hence the intention of the wise may be called naya. 126 It has been said in Tiloya pannattı,
ņānam hodi pamānam nao vi ņādussa hidayabhāvatho
Right knowledge is pramāna and the intention of the wise is naya 127 In some cases, even the intention of the speaker has been called naya.128
speaker has become
Naya may be of three types, viz , knowledge naya, word naya and meaning naya 129 Where knowledge is important, the intention of the hearer becomes naya but where word is important, the intention of the speaker becomes naya
Nayas may be infinite in number. There may be as many nayas as alternative speeches 130 This is so because the qualities of objects are infinite, and so nayas which express their differ
125 adye parok sam pratyakşam anyat, Tattvārtha Sutra, 1/11-12 126 jāturabhiprāyo nayah, Alapapaddhati, Commentary on Sloka, 9. 127 Tiloyapannattı, 1/83. 128 Syadvadamanjarz, Commentary on Sloka 28, p. 243. 129 Kartikeyanupreksa, Gatha, 265. 130 jāvadiyā vayanavaha tavadıya ceba hontı nayavada
-Gommațasara, Karmakānda, Gatha, 894
