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168
THE ESSENCE OF JAINA SCRIPTURES
marg, Amrtachandra observes:
One should first give up the tendency to indulge in ashubha (inauspicious or evil) activity (nivarita ashubha karma pravrtti), and adopt vyavahara moksha-marg of the shubha (good or auspicious) activities (samupatta shubha karma pravrttyah), consisting of subsidence of passions, enthusiasm for righteousness and piety, compassion, acceptance of reality of things, the study of scriptures, non-violence, etc. five rules (vrata) of conduct of selfrestraint, the restraints (gupti) of activities of mind, speech and body (yoga in Jain terminology), the five carefulness or self-regulation (samiti), various kinds of austerities etc. All these rules of moral code of conduct, called vyavahara moksha-marg are, in fact, self-restraints (samyam) (PKS 172 AC). Amrtachandra further points out: One should not cling one-sidedly (ekantena) to only vyavahara mokshamarg considering it to be diverse from or completely separate from the objective of nishchaya moksha-marg (bhinna sadhya-sadhan bhava); in that case he will suffer extreme grief or distress. He should certainly understand the two paths (marg properly, along with the compatibility and the harmony between the two paths and thus realize the ideal of nonattachment (veetragatva) as the immediate and the direct cause of moksha (liberation). Only by the practice of vyavahara and nishchaya (paths] being complementary, not contradictory or opposed to each other (avirodhena), one can attain the objective of non-attachment, (veetragata), not otherwise (na punar anyatha) (PKS 172 AC).
Pandit Todarmal's manglacharan (opening verse in Hindi) to his translation of Amrtachandra's Purusharthasiddhyupapa is also quite relevant in regard to conduct from vyavahara naya and nishchaya naya. He states:
There are those who from nishchaya naya mistakenly assume self (atma) to be pure like liberated souls (siddha-samaan) even in its empirical existence and hence become lazy and negligent about purification of self and make no effort in getting rid of attachment, aversion, passions, etc. internal impurities and thus become unrestrained in their behaviour, not recognizing or caring about purity of their own self, [i.e. renunciation of attachment, aversion, passions, etc. internal impurities). And there are those who consider that mere auspicious thought-activities of charity, sheel (good conduct), and austerities from vyavahara naya alone (hi), even when devoid of internal purification, serves the true well-being of the self, and thereby they do not give up their foolishness. Moreover, there are others,
