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What is required is that one should first take cognizance of his wrong tendencies and resort to restraints and austerities for overcoming the same. If that aspect is not kept in view, the wrong tendencies would continue to prevail simultaneously with observance of restraints and austerities. In that case the observance would not serve any purpose. Restraining the wrong tendencies is therefore considered essential in spiritual pursuit.
Tattvärtha Sutra (VIII-13) states: "Nihshalyo Vrati." It means that restraints are meant for those who are free from faults. The scriptures mention deception, wrong perception and expectation of reward as three faults that hurt the most and hence need to be overcome. Those faults are indicative of one's wrong tendencies. But a sectarian does not look at his wrong tendencies and remains proud that he has been observing restraints and austerities. He does not recognize that the main purpose of observing the restraints is to gain equanimity. As a matter of fact, that is the objective of all spiritual pursuits. Observance of restraints and austerities without awareness of that purpose constitutes lifeless rituality.
Being ignorant of that purpose a sectarian would feel elated that he has been observing restraints and austerities. As people know about his observance, they consider him highly religious and give him regard and respect as such. He too feels happy to get such esteem and stays satisfied with it. If he comes across a true Guru, he would not adopt his teaching. He would feel that if he gives up the traditional approach, he would lose the respect and regard that he has gained. For the sake of maintaining his ego he thus leaves aside the true nature of soul; he abandons the very objective of observing the restraints and austerities.
Athavä Nishchay Naya Grahe, Mätra Shabdani Mäny; Lope Sadvyavahärne, Sädhan Rahit Thäy.
Otherwise a sectarian mere verbally resorts to the absolute point of view; he thus forsakes the right practices and stands deprived of the means. (29)
Explanation & Discussion:
After explaining the characteristics of the Vyavahäräbhäsi Shrimad now turns to the Nishchayäbhäsi. The term Nishchay Naya has been explained at the beginning of this chapter. It means absolute point of view. There are scriptures like Samaysär, which have been written from that angle. They describe the inherent purity of soul that cannot be corrupted. If one understands it in right perspective, such books are very helpful in gaining spiritual elevation. But if they are read without enough background to understand the absolute point of view, such people might assume that the soul is pure, immutable and incorruptible. As such, they would consider devotion, detachment, restraints, etc. as unnecessary and would tend to give them up.
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Nishchay Naya is meant for the aspirants who have reached a high level of spiritual development. It is meant for realizing the true nature of soul. If this is not kept in view, the knowledge of soul would remain only at the superficial level. The state of a person, who realizes the purity of soul, would undergo radical change. Thereafter it would be hard for him to indulge in any type of defilement or infatuation. Resorting to absolute purity of soul without adequate spiritual background is thus fraught with danger. That can lead to Nishchayäbhäs and would induce the people to give up sound religious
