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CHAPTER-VII
353
they follow the Nischaya (real standpoint) as described in the discussion of the followers of fallacious knowledge of Nishchaya naya and follow Vyavahara Naya as described in the discussion of the followers of fallacious knowledge of Vyavahara Naya.
Althouth in their such understanding of both Nayas, there lies a clear contradiction, but what can they do? The true nature of both the Nayas has not been grasped by them and in Jina's faith two Nayas are described, so none of them can be given up; therefore, they take recourse to both Nayas fallaciously. Such Jivas too should be known as false believers.
Now the details of their proclivity are being described:
In their inner-self they have not correctly identified by ascertainment the true nature of real and conventional path of liberation. They merely believe the path of liberation to be of two kinds, the real and the conventional, on the basis of Jina's commandment. But the path of liberation is not of two kinds, only the interpretation of liberation path is of two kinds. Where the true liberation path is described as liberation path, it is the realliberation path. And where, that which is not the liberation path but is an instrumental cause of and is coeixstent with liberation path, describing it conventionally to be liberation path, is the conventional liberation path. Because everywhere the differentia of real (Nishchaya) and conventional (Vyavahara) is of this type only. True statement is called Nishchaya (real), empirical statement is called Vyavahara (conventional); hence for the sake of interpretation only, the liberation path is to be known as of two kinds. But one is real liberation path and one is conventional liberation path – believing in this way, two kinds of liberation path, is false.
Further, he believes both Nishchaya and Vyavahara to be worth adopting; this too is a fallacy; because the nature of Nishchaya and Vyavahara is contradictory to each other. For, in Samayasara it is stated so:
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