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PURUSHARTHA-SIDDHYUPAYA
The adoption of a one-sided view, whether absolute, or relative, would be prejudicial and obstructive to right advancement and evolution.
The Jain Philosophy explains all points in a two-fold manner. The Nishchaya, Mukhya, Shuddha, Satyártha, Bhutártha, or Dravyárthika Naya, is that aspect which views things from an absolute standpoint, unaffected by the influence of surrounding circumstances. Vyavahára, Upachára, Ashuddha, Asatyártha, Abhutártha, or Paryáyárthika Naya contemplates the same objects in their vary. ing conditions under outside influences. This study of the two-fold aspect of substances, is essentially necessary for a full and perfect comprehension of an object. From the Nishchaya Naya, man viewed as the Jiva is pure consciousness, and is immaterial. Again, as encased in the body, it is from Vyavahára Naya, said to possess weight, colour and other attributes of matter. The preceptor should therefore be fully acquainted with all points of view, in order to discourse to various persons from the aspects in which they can grasp them. The master should be able to approach all intellects, high and low, to satisfy the most advanced student as well as to make things clear to a beginner. निश्चयमिह भूतार्थ व्यवहारं वर्णयन्त्यभूतार्थम् । भतार्थबोधविमुखः प्रायः सर्वोऽपि संसारः ॥५॥
5. In this connection, Nishchaya is defined as the Real, and Vyavabára as unreal. Almost the whole world has its face against Knowledge of the real aspect.
Commentary. The vast majority of people in the world are so very much engrossed in mundane pursuits, that they pay no attention, and bestow no thought to find out the reality of their own selves. And therefore they go deeper into the mire of mundane meanderings. अबुधस्य बोधनार्थं मुनीश्वरा देशयन्त्यभूतार्थम् । व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥६॥
6. The high saints point out Vyavahára for the guidance of the ignorant. A discourse is of no avail to one, who knows Vyavahára only.
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