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XXXII
of all the standpoints. Onosidod teaching gives us half truths, the main source of errors. Jainism avoids this pitfall and insists upon having a thorough knowledge based on and inclu: șive of all possible view-points.
This manysidedness ought not to be confounded with indefiniteness-a charge sometime levelled against Jainism. Jain doctrines are as clear and definite as anything; there is no ambiguity about them. With ruthless logic it does pull down other philosophies, but at the same time it has to offer something better in their place. It is not merely destructive in critism but also constructive in substitution. It condemns onesidedness and errors in others and offers broadest view point and truth with the aid of its Anekāntavāda. Not only does it point out the element of truth in all other religions, but also rectifies their errors." Truth, Reality, Being, Atmanall can be viewed from more than one point of view. Other religions have only a glimpse or a partial view of them which if being taken to be the full view they mistake shadow for substance. But Jainism has the grasp of the substance as well of changing states. To be, to stand in relation to, to be active, to act upon other things, to obey law, to be a cause; to be a permanent subject of states, to be the same to-day as yesterday, to be identical in spite of its varying actions-these are the Jain conceptions of reality. Mere becoming is as an abstraction as mere being. In short, being and becoming aré complements of the full notion of a reality.”
• Naya is the standpoint of the viewer. Consequently the Nayas will naturally be innumerable which is true. But for practical purposes and from a scientific point of view Nayas can be so classified as to include all varieties. The oldest classification is that in the Anuyogadwārasutra where Naya is divided into seven classes. They are Naigama, Samgraha, Vyavahāra, Rijusutra, Shabda, Samabhirudha and, Eyumbhuta, Naigama is the non-distinguished. An object possess two kinds
