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Chapter 2 Characteristics of Sectarians (Matärthis)
There are different viewpoints from which an object or situation can be presented. When it is presented from one particular viewpoint, it is called Naya. Jainism specifies seven categories of Naya, but they can be classified in two broad categories, viz. (1) absolute viewpoint known as Nishchay Naya, and (2) practical or worldly viewpoint known as Vyavahär Naya. When an object is described in its pure unadulterated form, it is called Nishchay Naya. The soul, in its true form, is pure, blissful consciousness; it is full of happiness, knowledge, perception, etc. To describe it that way is Nishchay Naya. The worldly soul is, however, found in unhappy and ignorant state; it is smeared with Karma. To describe it in that form is Vyavahär Naya.
Both these viewpoints are correct in their own context and should therefore be taken into consideration for reaching the right conclusion. If one adopts only the absolute viewpoint, he would come to the conclusion that soul is immutable and incorruptible. As such, he would tend to believe that devotion, detachment, restraints, etc. are of no avail and would therefore give them up. Resorting to the absolute viewpoint to the exclusion of the practical or worldly viewpoint thus leads to illusive conclusion. The term for that illusive impression is Äbhäs. Exclusively resorting to the absolute viewpoint is therefore not Nishchay Naya; it is Nishchayäbhäs, meaning illusory absolute viewpoint. Similarly considering the practical viewpoint to the exclusion of the absolute viewpoint is not Vyavahār Naya, it is Vyavahäräbhäs.
Lifeless ritualists and bare knowledgeable ones were described in the last chapter. A lifeless ritualist insists on ritual practices to the exclusion of knowledge and is therefore Vyavahäräbhäsi. A bare knowledgeable person insists on the absolute view to the exclusion of worldly realities and is therefore Nishchayäbhäsi. This sort of onesided thinking is not helpful in arriving at the truth. The people belonging to either of these categories are sectarian (Matärthi), because they try to tread on the path of liberation by resorting to their one-sided viewpoint.
In this chapter Shrimad has described the characteristics of such sectarian people. The first five stanzas are devoted to the characteristics of Vyavahäräbhäsi, the subsequent three stanzas to those of Nishchayäbhäsi, and the remaining two stanzas are common to both of them.
Bähya Tyäg Pan Jnän Nahin, Te Mäne Guru Satya; Athavä Nijkuldharmanä, Te Gurumän Ja Mamatva.
The sectarian believes those as true gurus, who have outwardly renounced, but do not have enlightenment; or he has affinity for the family gurus, who belong to his sect. (24)
Explanation & Discussion:
Spiritual pursuit consists of treading on the path of liberation. When the right path for the purpose is not known to a spiritual aspirant, he needs to know the same from a
