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In this respect there is the basis for a point of identity between the different characteristics. And lastly, Husserl says, nothing new when he asserts, that full knowledge of an object,as a system of infinite noemata is never possible, that each noema in its reference to other noemata gives us only an idea of the object in its totality and that the ultimate unity of perception is never a matter of experience, but always remains an ideal, except the case of kevalins and not in respect of the ordinary knower.' The Jain thinkers also hold the same view. We may thus conclude that the Jain thinking, when divested of its natural realistic attitude, can easily be susceptible to phenomenological interpretation and can be said to express the views very close to and almost identical with that of Husserl. 4.7.2 Overlapping Between Jain View of Anekānta and
Wittgensteinean Philosophical View ... The doctrine of anekānta also serves as a beacon in studying the epistemological problem of the meaning. The Jain logicians, rhetoricians, grammarians and philosophers have dealt with different aspects of meaning, right from the early centuries of Christian era. For example, in the field of epistemology, the theories of nayavāda, syādvād, nikṣepavād and so forth deal with the problem of meaning thoroughly. The terms sabdanaya and arthanaya are indicative of the linguistic views of the Jains reflected in epistemology. Here it is relevant to have a brief introduction of the fundamental concepts of śabda naya, niksepa, successively and its basic differences. Sabda Naya
The word is a powerful medium of our daily life, social and intellectual, which was invested with the power of
Samarikanta Samanta. Nayavāda: Phenomenological Interpretation. Quoted from Tulsi Prajñā. Vol. 135-136, Oct.-Sep., 2007, pp. 44-45. ? Mahāprajña, Ācārya. Jain Darśana Manan Aur Mimamsa. Ed. Muni Dulharaj. Churu: Ādarśa Sahitya Sanga Publication, 2008, p. 296.
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