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Study of Jainism
refers to the distinctions in the meanings of the words with eference to its root meaning and modifications.
7. Evaṁbhūta naya not only sees the difference between words with their etymological meanings, but it also sees the difference between one and the same word with its distinctions with reference to the present context of its function. For instance, a priest (Pujāri) would be called a priest and the name priest would be relevant to him actually at the time of worshipping the deity.
The Cambridge philosophers and the Analytic school of philosophy in the present day are very much concerned with the exclusive application of the Sabda naya in its various forms.
So far we have analysed the conceptual content and the logical implications of the different nayas. The metaphysical implication of the concept of naya is equally important. From the metaphysical point of view naya can be distinguished into two forms : (1) Niscaya naya and (2) Vyavahara naya. Niscaya naya is the ultimate noumenal point of view, while Vyavahara-naya is the practical phenomenal point of view.17 Niscaya naya grasps reality in its ultimate aspect, while Vyavahara-naya is practical in its approach. It attempts to understand the phenomenal nature of reality.
In the Jaina Āgamic literature there is the distinction between Niscaya and Vyavahara naya whose functions are to look at reality from the noumenal and phenoumenal points of view. The Buddhist mentions the "Paramartha and Samvșita” points of view. The Upanişads mention the Sthūla and Sūkşma drsți. Jainas look at reality from the Niscaya naya in order to find out the real nature of the object with reference to its substance and not so much with reference to its modes, although the consideration of the modes is secondary.
Ācarya Kundakunda has given prominence to the distinctions between Niscaya naya and Vyavahara naya. They are both complementary to each other; both are necessary for the full understanding of the nature of reality. He has given elaborate
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