Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 390

CHAPTER-VII
355
mundane being to be a Siddha (liberated soul) - such type of fallacious meaning of the word Shuddha should not be understood.
Further, the observance of vows, penance, etc. is not the liberation path; however, merely from the instrumental cause point of view, these are described conventionally to be the liberation path, therefore, these are called Vyavahara. In this way, from the viewpoint of Bhootartha (real) and Abhootartha (unreal) liberation path, these are respectively described as Nishchaya and Vyavahara. So, you should believe like this only. But both of these are not true liberation paths; believing both of these to be worth adopting is nothing but the false understanding only.
There he says that in belief we keep Nishchaya and in practice we follow Vyavahara – in this way we accept and adopt both (Nayas).
This is also not correct because believing Nishchaya (real) as it is and Vyavahara (unreal) as it is, is desirable. Belief in one Naya (standpoint) only results in Ekanta Mithyatva (one-sided erroneous belief). And in modifications, there is no role of Naya. The modification is the state of substance; describing the modification of a substance to be the modification of the same substance is Nishchaya Naya and describing the same modification to be the modification of some other substance is Vyavahara Naya; describing that modification with such intention constitutes the involvement of both Nayas. But the modification itself does not constitute Naya. Hence, believing the acceptance of both the Nayas in the aforesaid manner also is false.
What to do then? The same is being explained :
Whatever is stated from Nishchaya Naya point of view should be treated as true and believed as such and whatever is stated from Vyavahara Naya point of view should be treated as untrue and its belief should be given up.
The same is stated in Samayasara Kalasha also : "सर्वत्राध्यवसानमेवमखिलं त्याज्यं यदुक्तं जिनस्तन्मन्येव्यवहार एव निखिलोऽप्यन्याश्रयस्त्याजितः । सम्यङ्-निश्चयमेकमेव तदमी निष्कंपमाक्रम्य कि । NGFILETA HERIA a fost are pa afah 1117311”