________________
It is for this reason that the Jains divided nayas into dravyārthika naya (substantial naya) and paryāyārthika naya (modal naya). Dravyārthika naya is one which is concerned with the substantial aspect of an object i.e. the generic and the permanent aspect of an object. For example, Clay is the substance of a pot. Whatever is done to the pot, clay remains the same as something indestructible and permanent. When we consider a pot from the point of view of clay, we are availing ourselves of the substantial naya. Paryāyārthika naya means that viewpoint, which deals only with the modes or modifications of a thing or substance. Thus when we consider the pot from the viewpoint of its form, we consider particular modifications of clay.'
Jaina pontiffs also agree naya as anirākítetarāmśo vastvaņśagrāhi pratipattura-bhiprāyo nayaḥ“. It means, naya is a viewpoint expressing the intention of the speaker (knower), which takes cognizance of a particular (intended) aspect of object, apprehended through pramāna, a valid organ of knowledge and which does not repudiate the other aspects of that reality. Husserl also says the same thing. When we look at an object, what we get in relation to our viewpoint is only one aspect of the object. The viewpoint or the act of consciousness is called the noesis and the partial presentation of the object as revealed in the consciousness is called the noema. Therefore, Husserl's conception of noesis is strictly parallel to the Jain concept of naya. Noesis has been defined as a meaning-giving intention and the Jain view of naya has been defined as Jñāturābhipraya' i.e. abhiprāya or intention of the knower.
Tatvārtharājavārtika of Aklamka, Ed. Mahendra Kumar. Delhi: Bhāratiya Gyānapītha Prakasan, 2nd edn., 1999, p. 495. - Bhikshu Nyāya Karņika (Brhadvrtti) of Ācārya Tulsi. Ed. Ācārya Mahāprajña.
Ladnun: Jain Vishva Bharati, 2007, 5.1. 3 Illuminator of Jaina Tenets. Ed. Nathmal. Translation of Jain Siddhānta
Dīpikā, 10.3.
105
