(omniscience), are both illuminators of the substances of reality. The difference between the two is that while kevalajñāna illumines directly, syādvāda illumines indirectly". Syadvada is indispensable and helps establish the truth, according to Samantabhadra. Nayavāda Nayavāda () is the theory of standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words—naya ("standpoint, viewpoint, interpretation") and vāda ("doctrine, thesis"). Nayas are philosophical perspective about a particular topic, and how to make proper conclusions about that topic. According to Jainism, there are seven nayas or viewpoints through which one can make complete judgments about absolute reality using syadvada. These seven naya, according to Umaswati, are: Naigama-naya: common sense or a universal view Samgraha-naya: generic or class view that classifies it Vyavahara-naya: pragmatic or a particular view assesses its utility Rijusutra-naya: linear view considers it in present time Sabda-naya: verbal view that names it Samabhirudha-naya: etymological view uses the name and establishes it nature Evambhuta-naya: actuality view considers its concrete particulars The naya theory emerged after about the 5th century CE, and underwent extensive development in Jainism. There are many variants of nayavada concept in later Jain texts. A particular viewpoint is called a naya or a partial viewpoint. According to Vijay Jain, Nayavada does not deny the attributes, qualities, modes and other aspects; but qualifies them to be from a particular perspective. A naya reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is said to be achieved by the doctrine of conditional predications (syādvāda). Jiva, the changing soul Ancient India, particularly the centuries in which the Mahavira and the Buddha lived, was a ground of intense intellectual debates, especially on the nature of reality and self or soul. Jain view of soul differs from those found in ancient Buddhist and Hindu texts, and Jain view about jiva and ajiva (self, matter) utilizes anekantavada. The Upanishadic thought (Hindu) postulated the impermanence of matter and body, but the existence of an unchanging, eternal metaphysical reality of Brahman and Ātman (soul, self). The Buddhist thought also postulated impermanence, but denied the existence of any unchanging, eternal soul or self and instead posited the concept of anatta (no-self). According to the vedāntin (Upanishadic) conceptual scheme, the Buddhists were wrong in denying permanence and absolutism, and within the Buddhist conceptual scheme, the vedāntins were wrong in denying the reality of impermanence. The two positions