न्याय
By आचार्य माणिक्यनन्दि, आचार्य लघु अनन्तवीर्य, आचार्य प्रभाचन्द्र
Summary
The text defines "nyaya" (logic) as that which provides certain and unobstructed knowledge of a thing, or a correct understanding of the nature of reality. It is described as being composed of pramana (means of valid knowledge) and naya (partial viewpoints), as knowledge of objects is attained through these two methods. The text references the Tattvarthasutra, which states that knowledge of objects occurs through pramana and naya. The Parikshamukha is identified as the first foundational text in the Jain logical tradition. Its author is Acharya Manikyanandi, who lived in the 11th century. Acharya Laghu Anantavirya, from the 12th century, wrote a commentary on the Parikshamukha, which is known as the Prameyaratnamala. Additionally, Acharya Prabhachandra composed a detailed commentary on the Parikshamukha called the Prameyakamalamartanda.
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Conclusion
The document establishes that "nyaya" is defined as the means to achieve certain and unobstructed knowledge of an object's true nature, integrating both pramana (valid cognition) and naya (partial viewpoints). This foundational understanding has direct implications for Jain epistemology, as it systematizes how truth is ascertained through a dual framework. The outcome is a structured methodology where complete knowledge arises only when both absolute and relative perspectives are employed, preventing dogmatic assertions. By citing key texts like Tattvarthasutra and Parikshamukha, the document reinforces that this logical approach is not abstract but practical for philosophical inquiry. Ultimately, it underscores that valid reasoning in Jain tradition requires balancing empirical evidence with contextual interpretation, offering a robust model for analyzing reality without contradiction.