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Samadhitantram
sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (kṣanika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of the substance, and, therefore, benefit self as well as others.
A substance (dravya) is an inseparable consolidation of attributes expressed through all one-sided but relative comprehensions (naya) and their subdivisions (upanaya) pertaining to the three times (the past, the present, and the future). It is one with respect to the dravyarthika naya and many with respect to the paryāyārthika naya. That which has substance (dravya) as the object is the standpoint of substance dravyarthika naya. Paryaya means particular, an exception or exclusion. That which has mode (paryaya) as the object is the standpoint of mode - paryayarthika naya. Whatever condition or form a substance takes, that condition or form is called a mode. Modes partake of the nature of substance, and are not found without the substance.
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Jaina spiritual literature provides another broad classification of standpoints (naya): the transcendental point of view (niscaya naya) and the empirical point of view (vyavahāra naya).
Niścaya naya the transcendental point of view: It represents the true and complete point of 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 all the wealth of its attributes.
Transcendental point of view (niscaya naya) has two main
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subdivisions:
a) śuddha niscaya naya: 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
