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THE ESSENCE OF JAINA SCRIPTURES
To contradict is to flatly deny the truth of an assertion and usually to imply the reverse is true. To deny is to reject as untrue or invalid or to refuse to concede the existence or claims of (something).
Contrary can imply extreme divergence (e.g. of opinions, motives, or intentions). It can in particular be used in formal logic or diametrical opposition. In logic, contrary propositions are those in the relation of affirmative and negative within the same degree of generality.
Vyavahara naya: and nishchaya naya provide an alternative/optional course or choice in given circumstances. Alternative implies a necessity to choose, usually between two apparently contradictory things.
Option stresses a specifically given right or power to choose among two or more mutually exclusive items, e.g. took an option to buy a farm; the many options for careers open to present-day youth. Choice usually implies the right or privilege to choose freely from a number (e.g. of persons, things, or courses). It implies a set of things (called opportunities) that are available. It implies a criterion of selection. This, in turn, implies a wide range of choices and often the need of thought and discrimination in choosing, according to the purport (abhipraya) of the chooser/selector (nayo jnatur abhiprayo, Akalanka, Laghiyastriya 52).
Contradictory applies to two things that completely negate each other so that if one is true or valid the other must be false or invalid, e.g. the two suspects made contradictory statements to the police; the real trouble with love is that people want contradictory things out of it. Opposite is an inclusive term, which may replace any of the others but finds its typical application in the description of abstract things that stand in sharp contrast or complete antagonism, e.g. opposite views on a problem; attraction and repulsion are opposite forces; a person of the opposite sex; the boys went in opposite directions. Antithetical stresses clear and unequivocal diametric opposition.'
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Thus, nishchaya and vyavahara aspects or perspectives are not contradictory but complementary to one another. The lack of opposition between them is best expressed in the Jaina doctrine of anekant, which regards them as coexisting simultaneously as inalienable parts of an object, or relative and complementary to one another (paraspara sapeksha). This phenomenon is also explained by the Jaina
