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Essence of Jainism
It can therefore be proved from the point of view of Vyavahara, The acetana Pudgala being of the nature of an atom and indulgent in one place, is a topic of the point of view of Niscaya. But its result as a Skandha or physical aggregate, its giving scope to endless other atoms and Skandhas within its own sphere, is the laying down of the Vyavahāra point of view.
Niscaya from the Ācāra point of view and the Vyavahāra viewpoint
However, Niscaya based on conduct and the point of view of Vyarahāra are laid down in a different manner. Jain philosophy takes emancipation to be the final goal and arranges the concept of conduct accordingly, Niscayn Ācāra is therefore that which is associated with the conduct directly related to emancipation. Uprooting of false vision in conduct and sensual inclinations is included in this. But the worldly conduct is not that uniform. Sometimes, mutually contradictory modes of conduct seem to come uodec the category of worldly conduct if they spring from differing places, time, class, nature, liking etc., even if they spring from the background of the conduct of Niscaya point of view. The same in lividual, who has based himself on the background of the conduct of Niscaya viewpoint, passes through different types of worldly modes of conduct. We can thus see that the Niscaya point of view and the worldly point of view of conduct think principally from the poiot of view of emancipation. The Niscaya laying down philosophical reality and the worldly point of view get activated only with reference to the form of the world as it is.
Another Important difference in the matter
: There is yet another important difference between the two Nayas and it is worth paying attention to. We, the common men in the world can never visualise the nature and form of the elements that are approved by the Niscaya point of view. We have to keep faith in the words of persons who have realized philoso. pbical Reality and believe in these. Any alert and awakened Sādhaka can grasp the reality of and the high and low of his good and bad or true and false internal inclinations and their
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