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CHAPTER-VII
acceptance of both the Nayas. But knowing the description of both the Nayas as equally true i.e., "this is also true and that is also true" - in this way knowing and accepting both Nayas fallaciously, is not advocated.
Again there lies a question, "If Vyavahara Naya is untrue, then why has it been discoursed in Jina's path? Only the one Nishchaya Naya should have been discoursed.
Answer: A similar type of question is raised in Samayasara also. There the answer given is this:
"जह णवि सक्कमणज्जो, अणज्जभासं विणा उ गाहेउ । तह ववहारेण विणा, परमत्युवएसणमसक्कं ॥ 8 ॥ " ( समयसार )
Meaning: Just as nobody is capable in making an Anarya (a barbarian person) understand some meaning without use of his (barbarian's) language, similarly, without use of Vyavahara the discourse of Paramartha (Nishchaya) is impossible, therefore, the discourse of Vyavahara is given.
Further, in the commentary of this verse it is stated that “व्यवहारनयो नानुसर्त्तव्यः 1" The meaning of this is that for the sake of accepting and adopting this Nishchaya (real standpoint) the discourse is given through Vyavahara (conventional stand-point). Bit Vyavahara Naya is not worth adopting.
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Question: Now is the discourse of Nishchaya not possible without Vyavahara? And how is the Vyavahara Naya not to be accepted?
1.
Answer: From Nishchaya (reality) point of view, the soul substance is a self-evident entity separate from other substances and inseparable from its own qualities; those who are not able to identify it, if discoursed repeatedly in this way, then they would not be able to understand. Therefore, to make them understand Jiva is explained by means of Vyavahara Naya through its embodied forms of
एवं म्लेच्छस्थानीयत्वाज्जगतो व्यवहारनयोपि म्लेच्छाभाषास्थानीयत्वेन परमार्थप्रतिपादकत्वादुपन्यसनीयोऽथ च ब्राह्मणो
न म्लेच्छितव्य इति वचनाद्धयवहारनयो नानुसर्तव्यः ।
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समयसार गाथा - 8 आत्मख्याति टीका
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