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THE ESSENCE OF JAINA SCRIPTURES
vyavahara naya, which consists in describing non-pure substance. Both these two are correct, since substance is conceived in both forms, as pure and as not pure. However, in this place the view of nishchaya naya is adopted, as being the most effective: for, as emphasizing the purity of the thing in view, viz. substance in its purity, the view of nishchaya naya is the most effective means of accomplishing the task (sadhaktam), not the view of vyavahara naya, which emphasizes the impure.
Now he states that from the point of view of the impure we get only an impure self:
II.98. But whoso does not abandon the notion of mineness, such as "I am this", "this is mine," in regard to body and wealth forsakes the state of sramana and takes a wrong path. (190)
The self, in fact, which, regardless of and being non-relative (nirpeksha) the view of nishchaya [pure] naya, consisting in description of [undefined, transcendental] pure substance, and infatuated with the view of vyavahara naya, consisting in the description of impure substance, does not abandon the notion of mineness in regard to body, wealth and so on, which are other substance, thinking them to belong to the self, "I am this," "this is mine," leaves afar the path of sramanahood, which has the form of evolution into the pure self, and takes actually a wrong path, in the form of evolution into impure self. Hence it is discerned that through the point of view of the impure we get only an impure self.
Now he discerns that from the point of view of the pure we get simply the pure self:
II.99. Whoso contemplates thus, "I do not belong to other: others do not belong to me: I am only something of the knowing nature alone," that self in its contemplation is a contemplator of the [real] 8 (191)
self, 108
Whoso, in fact, being neutral in the sense of having no opposition109 in regard to the view of vyavahara naya,-which consists in discerning impure substance and is active only upon its own objects, and having cast away infatuation by means of the view of nishchaya [pure] naya, which consists in discerning pure substance,-has dissipated any connection of mutual ownness and ownership between self and other, thinking, "I do not belong to others: others do not belong to me," and, conceiving that "I am one [alone],1 pure
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