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242 Harmless Souls
self, the sole object of the niścaya view).
Similarly, gāthā 166 states that there is no influx of karma (āsrava) or bondage for the right believer (samyagdrsti).22 And as we have seen, the 'right-believer is the person who, rejecting the wrong-belief of the vyavahāra view, sees things from the niścaya point of view.
Seemingly most radical of all, there is Samayasāra 11 (=13]:
vavahāro 'bhūdattho bhūdattho desido du suddanao | bhūdattham assido khalu samăditthi havadi jivo!
The vyavahāra [view] does not deal with the really existent, but the pure view (śuddha-naya) is taught as the really existent. The living being who depends upon the really existent is, indeed, a rightbeliever.
Clearly, the significance of this statement depends to a large degree upon the meaning attributed to bhūdattho (bhūtārtha), translated as 'really existent'. Amrtacandra offers no real definition.23 Jayasena, however, glosses vavahāro as vyavahāranayaḥ, and abhūdattho as abhūtārthaḥ asatyārtho bhavati. Conversely, suddhanao is śuddhanayaḥ niscayanayaḥ and bhūdattho is bhūtārthah satyārthaḥ [Tātparya-vrtti. on Samayasāra 114=13 JGM)]. Thus, while the vyavahāra-naya has what is false as its object, the suddha / niscaya-naya has what is true. In this way, the focus is shifted from the ontological to the epistemological, from things to views about things.
Since the niscaya-naya is the view of the unified self, eternally separate from non-self, and the vyavahāra-naya is the conventional view, which sees the self as interactive
22 ņatthi du āsavabamdho sammāditthissa (nāsti tv āsravobandhaḥ samyagdrșter) - Samayasāra 166.
23 But see below, pp. 250-251 - Puruşārtha quote.
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