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I am the Soul
In the Vyavahar Marg, jnana, darshan and charitra are all believed to be separate and hence they were called Ratnatray. But Niscaya Naya calls all these three as uni-form. What was learnt with Jnana, that is, the fact that, the true form of Atma is unbroken, unaffected, impassionate, and full of sat-chit-anand, is learnt with Jnana. After having learnt this, experiencing the uniformity, indesctructibility, the impassinate and joy-filledness of the soul within the soul, strongly believing, realising it is Darshan. And when this experience remains flowing continuously, incessantly, unfailingly and the soul is being used only to experience the self, it is Charitra.
When a jiva reaches the all pure stage of such Charitra, then it is the Inana of the enjoyment of the own true form, its darshan and experience. The three terms which have been separately told for the understanding of the simple jiva, are truly united - one and the same in the state of experiencing the Soul. And the experience of this, just this unity is the path of Jina, the path of Moksa, the path of attaining the ultimate goal. Thus the Jinadeva has told of the pure true form.
This path of Moksa as told by the Jineshwar is in the Niscaya form and is based on experience. The great poet Banarsidas says in his “Natak Samaysar? -
अनुभव चिंतामनि रतन, अनुभव है रसकूप;
अनुभव मारग मोखको, अनुभव मोख सरूप। That which is as invaluable as the Chintamani gem, which is the reservoir of the supreme nectar, which is the path to Moksa, that experience by itself is the true form of Moksa. The state of incessant experience of the totally pure Atma is itself Moksa. There is no other Moksa.
The tremendous effort in the life's span of activity, to attain such an experience or to address Niscaya Naya, has been called Vyavahar. While Niscaya Naya is based on experience, Vyavahar
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