Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

View full book text
Previous | Next

Page 315
________________ Meaning of two axiological Nayas The Ni caya Naya grasps the soul in its undefiled state of existence in contradistinction to the Vyavah ra Naya, which describes the self as bound, impure, and the like. No doubt, we are in the defiled form of existence from beginningless past, but the Ni caya Naya reminds us of our spiritual magnificence and glory. It prompts the sullied self to behold its spiritual heritage. It endeavors to infuse and instil into our minds the imperativeness of uddha Bh vas after abundantly showing us the empirical and evanescent character of ubha and A ubha Bh vas that bind the soul to mundane existence. It does not assert that the soul is at present perfect but simply affirms that the self 'ought' to attain the height illuminated by it. It has the force of 'ought' and not of 'is', but this force is valid for empirical selves. In the opening chapter of the Samayas ra kundakunda summarizes the implication of the aforementioned two Nayas by saying that every self has heard about, observed and experienced the worldly enjoyments and consequential bondage, but the nature of the highest self has never been comprehended. 22 Hence the former is Vyavah ra Naya, while the latter is called Ni caya Naya, which points to the potentiality of the empirical self to become pure and enjoys its unalloyed status. It is therefore averred that when the self has elevated itself to the domain of spiritual experience, the Vyavah ra Naya becomes false and the Ni caya Naya seen to be genuine. In other words, we achieve the right to renounce the Vyavah ra Naya only when we have accomplished the loftiest height of mystical experience. If we regard the Vyavah ra Naya as untruthful at a low stage, Punya, P pa, bondage, and the necessity to do strenuous effort to achieve liberation would be of no avail. It may be noted here that the falsity of the Vyavah ra Naya affects neither the existence of external objects nor the omniscience of the transcendental self, which reflects the differences of the world as they are. In explaining the nature of spiritual experience, Kundakunda affirms that the nature of spiritual experience surpasses all the conceptual points of view 123) whether Ni caya or Vyavah ra. The former represents the self as unbound and untouched by attachment and aversion. While the latter, as bound and touched by them, but he who transcends these verbal points of view is called Samayas ra, the terminus of spiritual journey. The self becomes pure consciousness, bliss and knowledge. It may be noted here that like the Ni caya or Param rtha and Vyavah ra Nayas enunciated by Kundakunda, a kar c rya, the great exponent of the Advaita doctrine, makes use of the Param rthika and Vy vah rika view-points as the corner-stones of his philosophy. But the two differ widely. The Param rthika view as advocated by a jkara negates the Param rthika existence of other material and non-material objects of the world which, in the view of the Jaina, have their own independent existence. The Vyavah ra Naya of the Jains simply points to our slumbering state in the domain of spiritualism, and does not in the least touch the existential aspects of things. The Ni caya or Param rthika Naya simply serves to awaken the slumbering soul to attain its spiritual heritage. It does not pretend to annual the external things by mere spiritual outlook. Doer and Deed: An Axiological Point of View We may discuss the philosophy of the doer and the deed from the axiological point of view. From the Ni caya point of view, the transcendental self is the doer and enjoyer of its own pure states. From the Vyavah ra point of view the empirical self is the doer and enjoyer of the impure states of self. This is the spiritual perspective of Anek nta. There is no denying the fact that the empirical self has been the doer of impure dispositions of attachment and aversion since an indeterminable past, so it is no doubt the author of these dispositions of attachment and aversion. But according to the Ni caya point of view, in whatever deeds the empirical self may get itself engaged in the world, they are not the author of these impure dispositions. The chief point of reference is the self in its pure nature. There is no contradiction in affirming that the enlightened self which had its true nature manifests the pure modes and thereby becomes the substantial agent of those modes, and in affirming that the ignorant self because of its erroneous identification with the alien nature develops impure dispositions, and thereby it is called their agent.25) Just as from gold only golden things can be produced, and from iron only iron things, so the enlightened self produces pure modifications and ignorant self produces impure ones. 26 When the ignorant self becomes enlightened, it starts generating pure modifications without any incongruity. Thus the self is simply the doer of its own states and not the doer of anything else whatsoever. The empirical self is the author of impure psychic states on account of its association with attachment and aversion. But if we advance a step further and reflect transcendentally, we arrive at the inevitable conclusion that the pure self cannot be the author of Page 305 of 556 STUDY NOTES version 4.0

Loading...

Page Navigation
1 ... 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567