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Introduction
Mahāmahopādhyāya Shri Yasovijayaji m.s. points out that, both absolute eternalism (nityatva) and absolute non-eternalism (anityatva), are untenable because of their one-sidedness. If Ātmana is exclusively eternal, the experience of happiness and misery will thereby be rendered impossible. Eternal (nitya) means unchangeable. Unless Ātmana could pass from one state to another, there cannot be experiences of happiness and misery, one after another. Even injury and non-injury, merit and demerit etc., are not possible, if atman is taken to be absolutely eternal. Similarly anitya, if Atman is absolutely non-eternal then its merits and demerits, bondage and liberation become meaningless. Absolute non-eternality means an end of the law of retribution which requires personal identity of doer and enjoyer. So, both these views suffer from one-sidedness and the truth is that Atman is neither absolutely real nor absolutely unreal or changing, but real as well as unreal, eternal as well as noneternal. Atman is eternal, never changing, from the point of view of substance and it is ever changing, non-eternal from the point of view of modifications. Viewed from the transcendental stand-point it is un-chained but viewed from the phenomenal point of view it is chained. It is one from the stand-point of atmatva; it is many from the point of view of Sansara. This is a proper approach to everything, which gives correct picture of reality. This approach is called Anekantvada. 18 The peculiarity of this doctrine is that it treats all the different view-points (Naya) impartially like a father. 19 It has no special affection towards any single Naya. Ignorant of this fact, many others criticize it as method of doubt and so on.20 Really speaking, one who is aspirant of liberation must have not only erudite scholarship of this Jinajstra but have firm Faith in it.21 Chapter 2: Gnyan-yoga-shuddhi
The Second Chapter deals with importance of knowledge and consequence of its practical aspect. Mere knowledge of Šāstra cannot lead one to the highest goal. The main aim of Sāstra is to give clear idea about reality and to show the path to realize it. But on its own it does not bestow the realization of Ātmana. Realization is a result of practice of those principles taught by Šāstra. 22 It is a matter of personal experience. This highest goal is achieved by thinking that everything is play of matter like magical figures produced by a magician and meditating on qualities of Atmana. The Muni who has engrossed himself in knowledge of Atmana, tasted the ambrosia of knowledge of Ātmana cannot have attachment towards worldly objects.23 Ātmana is self-luminous and realization of Atman is real happiness. To attain this highest happiness is in one's own hand. Running after worldly things means invitation to misery. This realization of self-luminous Ātmana is a state of supreme happiness which cannot be described in words and cannot be compared to any mundane pleasure, such as embracing a beloved or anointment of body with sandal wood. 24
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Chapter 1 - Shloka 54 to 60 Chapter I - Shloka 61 Chapter 1 - Shloka 64 Chapter I - Shloka 70 Chapter II - Shloka 3 Chapter II - Shloka 5 to 8 Chapter II - Shloka 13
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