Suddha Niscaya is a jaina point of view of reality. According to Jainism, Suddha Nischaya is the abstract way of looking at reality. When attention is focused on the generic universal being, the entire gamut of reality which, on analysis, is universal-cum-particular appears as one, pure and uniform existence.
Jainism distinguishes different types of nayas. A naya refers to knowledge of a thing in a particular context or relationship. Nayas are mainly of two kinds – arthanaya and sabdanaya. The former refers to objects or meanings, while the latter is concerned with words.
Arthanaya has the following four categories:
Naigamanaya – Herein one does not distinguish the general and particular attributes of an object although one is aware of them.
Samgrahaya – Herein the general qualities are emphasized and the particulars where they are manifested are ignored.
Vyavaharanaya – Refers to the conventional point of view based on empirical knowledge. Things are taken as concrete particulars and their specific features emphasized.
Sabdanaya has three categories:
Sabdanaya according to this view, every word denotes some specific, quality, relation, or action. Also, the same meaning may be conveyed by more than one world. A word can have a relative relationship with other words as well as other meanings.
Samabhirudhanaya – Implies the splitting of words according to their roots, by which they may be distinguished.
Evambhutaya – According to this view, a particular object may be referred to by a particular name only when the meaning of the particular root from which it is derived applies to it fully.
These nayas refer to different viewpoints from which a thing can be known. One cannot regard any one of them individually as the absolute view and doing so would lead to a fallacious conclusion termed as nayabhasa drshi. According to Jainism, a perfect vision implies a synthesis of these different nayas. This perfect vision is termed nayaiscaya. It is of two kinds – suddha niscaya and asuddha niscaya. In Suddha Nischaya, one knows the real object devoid of conditions, and in asuddha niscaya, one knows the conditional stages of an object.