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THE JAIN LOGIC AND THE NAYAS.
Nou menon
of Reason and
of Sense.
substantial entity or reality (#7), which is thus discernible by the eye of reason to is the Object exist behind its appearances or phenomena. Phenomenon, Hence, while phenomena or paryayas enter into experience in the form of sensation and feeling, the substantial reality (#Força) has to be filled in by rational thought, so to speak, as neccessary to explain and understand them. Thus Dravya or Noumenon is the object of reason in contra-distinction with paryâyas or phenomena which are but objects of sense.
Such being the subtle difference and distinction between Dravya (Noumenon) and Paryâyas (Phenomena) according to of Noumenal
Naya viz:the Jain philosophy, there are various ways of analytically enquiring into the metaphysics of a thing which have been for convenience' sake classified under ten different forms, viz,
(i) Anvaya dravyârthika-deals directly with reference to that feature of the thing which constitutes the universal characteristic indica- elimin tion of the same. We cannot, for instance, know a substance without knowing its qualities or modalities at the same time; nor qualities or modalities without an underlying
Ten kinds
Anvaya dr a vy a r
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II
