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INTRODUCTION
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and one which is the declared enemy of both? Complete Works of Mahatma Gandhi, 74: 239-40).
Jayasena's Commentary on Compassion Jayasena was apparently uneasy or concerned about Amrtachandra's commentary (of PS 85), which did not seem quite right to him. The feeling of kindness, he felt, was being contradictory to the self-restraint of supreme indifference (param-upeksha samyamvipreet), which is the characteristic of achievement of pure soul [i.e. from the internal, selfreferential point of view (nishchaya naya)], is the characteristic of moha, while from the external, other-referential point of view (vyavahara naya), the absence of kindness is the characteristic of moha (PS 85 JS). In other words, Jayasena was saying that from nishchaya naya or shuddha nishchaya naya, compassion or kindness (karunabhavo) is the characteristic of infatuation (moha), while from vyavahara naya, the absence of compassion (karunaya abhava) is an attribute of infatuation.
In this way, he apparently felt that he was resolving the problem but he did not succeed in his attempt. He, in fact, complicated the issue thereby, in as much as it amounted to saying that one can justify anything, even wrong assertion or act by making use of one or the other viewpoint with or without the context and that nishchaya naya is opposed to vyavahara naya, which are only apparently contradictory, but are not opposite to each other. In their introductory remarks to Pravachanasara 189 both Amrtachandra and Jayasena state that there is non-opposition (avirodha) between nishchaya naya and vyavahara naya, which are complimentary to one another, and not antonyms.
The problem is further complicated by the fact that in case kindness is considered a characteristic of infatuation (moha), whether it should be regarded as characteristic of perception or view-deluding infatuation (darshan-moha) or of conduct-deluding (charitra-moha). Since feeling of kindness implies certain degree of commendable attachment (prashasta raga), in which external condition of disease, hunger, etc. of other being acts as an auxiliary factor (nimitta), it should properly belong to conduct-deluding type of infatuation. Prashasta raga, as already discussed, is part of good or auspicious disposition or righteousness (dharma), which has purifying effect and helps in the attainment of liberation and hence cannot be considered adharma.
