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(2) Anekānta : Spiritual Perspective
The first section has been devoted to the metaphysical understanding of reality or substance or universe. For the proper intelligibility of the Anekāntic reality, Jaina Ācāryas have given us two Nayas, namely, Dravyārthika Naya and Paryayārthika Naya corresponding to the permanent and changing aspects of reality. This type of comprehension yields intellectual satisfaction, yet it does not show us the way to spiritual growth, satisfaction and self-realisation. Axiological consciousness is very much different from descriptive consciousness produced by metaphysical curiosity of the human mind. So the Jaina Ācāryas have propounded two axiological Nayas, namely, Niscaya and Vyavahāra for properly evaluating the manifested and unmanifested Paryāyas of self. Thus we have axiological Anekānta and the metaphysical Anekānta.
The axiological Niścaya Naya affirms that the . realisation of self's Svarūpasattā, or the manifestation of intrinsic characteristics and modifications of the self, or the expression of the self's original origination, destruction and continuance is the terminus of spiritual journey. No doubt, the self is existent, but its existence is mundane from the beginningless past. The self is not to acquire existence, but what is to be acquired is simply the purity of existence. Dharma, Adharma, Akāśa and Kāla are the pure existents. Pudgala in the Aņu form is pure and in the Skandha form is impure, but the self exists in the defiled state of existence. It is, in the empirical state, characterising itself with impure modifications and qualities, and consequently impure origination, destruction and continuance occur. By its own strenuous efforts transcendental modifications and qualities, and pure origination, destruction and continuance are to be revealed. In this state alone, the self realises it's true substantiality.
Jaina Mysticism and other essays
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