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Thus 'Naya' can be defined as a particular viewpoint; a viewpoint which gives only a partial idea about an object or view which cannot overrule the existence of another or even a contrary view about the same object. If an object or theory is judged only from one standpoint, the judgment is one sided and it is termed as 'Ekänta'. 'Eka' means 'one' and 'Anta' means 'end'. Thus, Ekänta means one-sidedness. The Jains therefore ask us to judge from all aspects, which is called 'Anekänta'. This is the basic principle of Jain philosophy. Every fundamental principle of Jain philosophy is based on Anekänta. Throughout its approach, Anekänta has been to accept the different aspects or even contradictory aspects of reality and to evolve a synthesis between the contradictory philosophical theories. A Jain seer would say, both are correct from the standpoint from which they look at the problem, but both make their statements, which do not conform to the principle of Anekanta and hence do not give a correct judgment of reality. Jains say that changes are as real as the original substance. A jug made of a clay substance cannot be used as anything except as a jug and since the use is real, the form of a jug which clay has assumed cannot be unreal. If the clay substance assumes some other form of an earthen vessel meant for cooking, that vessel could not be used as a jug even though the clay substance remains the same. If this is so, how can we say that the form the substance assumes at a particular time is unreal and only the substance is real? The substance of clay appears to be the only real thing to those who concentrate on substance and ignore the form. It is not correct to say that because there is a change in the form, the changing form is unreal. If it is real even for a moment, its reality must be accepted and recognized. If a comprehensive view of the whole reality is to be a comprehensive perception of a thing, it is possible only when its permanent substance (Dravya) is taken into account along with its existing mode (Paryaya). As Acharya Siddhasen states "we can understand a thing properly by perceiving its various aspects." Classification of Nayas Jain philosophers have given broad classifications of different aspects (Nayas) through which we can perceive a thing. Naya can be classified as the following 2 types. Absolute point of view (Nishchaya Naya) Here one takes a substance and picks up one of its attributes (Guna) and analyzes one part of its attribute. This is called absolute point of view, e.g. to call a clay pot as a clay as it is made of clay. Here clay is a substance and one of its attributes is represented in the form of a pot. The standpoint that concentrates on the original pure nature of a thing is called Nishchaya Naya. It implies the real or the ultimate meaning or interpretation of an object. Practical points of view (Vyavahär Naya) The substance and its attributes are interdependent and can never be separated. To consider them as separate is called the practical point of view. For example, to know is an attribute of the soul. In addition, to consider knowledge in a separate way from the soul is called practical point of view. In the practical point of view, one takes into account the association of a substance with another substance. Even though it is not right to know a substance this way, day-to-day activities become somewhat easier. E.g. we use clay pot to hold water, so now we call this pot a water pot. Here the pot is not made of water, but clay. However, because of water's association with the pot, we call it a water pot. The right way of telling will be that this is a pot made of clay, and we use it to store water. This absolute way of saying a sentence takes a long time and not practical. That is why we call it a water pot. It conveys the meaning. The day-to-day activities become easier thereafter. Even though the soul and body are separate, we use the word interchangeably. We do indicate the body as living because of the association of the soul and body. From Nishchaya Naya or absolute stand point, a soul is independent, self-existed and uncontaminated by matter. From Vyavahär stand point it can be called impure as soul is bound with Karma leading to the cycle of birth and death. Such classification of Naya or standpoints enables identification or distinction of objects or theories according to particular class of Naya.
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