________________ Preface 2) In terms of the real or transcendental (niscaya) and the empirical (vyavahara)-the niscaya naya and the vyavahara naya. Niscaya naya (fagele 721) - It represents the true and complete pointof-view. There is no distinction between the substance (dravya) and its qualities (guna) and there is no figurative (upacarita) suggestion in the statement. "The soul is one with the wealth of its attributes." Transcendental point-of-view (niscaya naya) has two main subdivisions: a) suddha niscaya naya (Ples Fight 2) - It holds the self in its pure and unconditioned state (the nirupadhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscaya naya - e.g., "Omniscience (kevalajnana) is the soul." b) asuddha niscaya naya ( 379105 Fageret 72 ) - This naya contemplates the self as caught in the meshes of material environment (the sopadhi state). The presence of karmic contamination makes it impure or asuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences - e.g., "Sensory knowledge, etc., (matijnanadi) is the soul," and "Attachment, etc., (ragadi) is the soul." Vyavahara naya (@der 721) - The empirical point-of-view (vyavahara naya) makes distinction between the substance (dravya) and its qualities (guna) and there may be figurative (upacarita) suggestion in the statement. The term vyavahara implies analysis of the substance (dravya) with differentiation of its attributes (guna) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. The empirical point-of-view (vyavahara naya), too, has two main subdivisions: a) sadbhuta vyavahara naya ( HHA ZER 72) - The term sadbhuta implies the intrinsic nature of the thing. Though XXXI
