Jaina Mysticism and Other Essays

SR No.: 006933
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 2002
Total Pages: 166
Language: English
Classification: Book_English
File Size: 17 MB

Page 123

Meaning of two axiological Nayas.
The Niścaya 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 Niścaya Naya reminds us of our spiritual magnificence and glory, It prompts the sullied self to behold its spiritual heritage. It endeavours to infuse and instil into our minds the imperativeness 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 not assert that the soul is at present perfect but simply affirms that the self ought to attain the height illuminated by it. It has the force of 'ought' and not of 'is', but this force is valid for empirical selves. In the opening chapter of the Samayasāra Kundakunda summarises the implication of the aforementioned two Naya's by saying that every self has heard about, observed and experienced the worldly enjoyments and consequential bondage, but the nature of the highest self has never been comprehended. 22 Hence the former is Vyavahāra Naya, while the latter is called Niscaya Naya, which points to the potentiality of the empirical self to become pure and enjoy its unalloyed status. It is therefore avered that when the self has elevated itself to the domain of spiritual experience, the Vyavahāra Naya becomes false and the Niścaya Naya is seen to be genuine. In other words, we achieve the right to renounce the Vyavahāra Naya only when we have accomplished the loftiest height of mystical experience. If we regard the Vyavahāra Naya as untruthful at a low stage, Punya, Pāpa, bondage, and the necessity to do strenuous effort to achieve liberation would be of no avail. It may be noted here that the falsity of the Vyavahāra Naya affects neither the existence of external objects nor the omniscience of the transcendental self which reflects the differences of the world as they are. In explaining the nature of spiritual experience, Kundakunda affirms that the transcendental experience surpasses all the conceptual points of view23 whether Niscaya or Vyavahāra. The former represents the self as unbound and untouched by attachment and aversion, while the latter, as
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Jaina Mysticism and other essays