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tutes the
view of interpreting and understanding the selected attribute for a correct and complete conception of the ontology of the same. Thus a Naya, it is clear, predicates
one of the innumerable attributes of a thing What consti- without denying the rest : for, wherever it fallacy in does so inolving a denial of the rest of the Naya?
attributes, it is no longer a naya proper but a nayabhasa (231419) or fallacy involved in the analytical reasoning.
Now there are two kinds of this analytical reasoning. One is the Dravyarthika Naya or Noumenal Naya, and the other is the Paryayarthika Naya or the Phenomenal Naya.
1. THE NOUMENAL NAYA.
The Dravyårthika or Noumenal Naya is The Noume that process of the analytical enquiry which nal Naya.
which has for its subject matter the substratum or the noumenon of a thing.
But what is Dravya or Noumenon ? Dravya is what persists in and through its qualities and changes (im and oppo) which are but outward appearances of the same. We can well take Dravya, therefore, for the
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