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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 Anekantic reality, Jaina Ācāryas have given us two nayas, namely, dravyārthika naya and paryāyarthika 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-realization. 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 me Anekānta.
The axiological niscaya naya affirms that the realisation of selfs Svarūpasatta, 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, Ākāśa and Kāla are the pure existents. Pudgala in the anu 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, characterizing 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 realizes its true substantiality. Meaning of two axiological Nayas:
The nișcaya naya grasps the soul in its undefiled state of existence in contradistinction to the Vyavahāra naya, which describes the self as bound, impure and the like. No doubt, we are in the defiled form of existence from beginningless past, but the niscaya naya reminds us of our spiritual heritage. It endeavours to infuse and instil into our minds the impressiveness of suddha bhāvas after abundantly showing us the empirical and evanescent character of subha and aśubha bhāvas that bind the soul to mundane existence. It does no assert that the soul is at present
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