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Introduction/Premble to Chapters I & II
Samayasāra
The two main aspects are subdivided into six which are generally employed in the examination of the nature of the soul. Briefly, the sub-divisions are:
(1) Suddha niscaya naya and (2) aśuddha niscaya naya. In the first, the soul is viewed as a whole, i.e. without any distinction between the substance and the qualities which are pure and unalloyed expression of the nature of the soul. In the second, it is still viewed as a whole though somewhat impure by alien influence.
Similarly, there are four sub-divisions of the empirical aspect. We have fully discussed these and would not like to repeat them here.
Thus the doctrine of nayas is an important key to reveal the appropriate attributes of the soul both in its fundamental form and in the worldly state of existence, surrounded by an alien environment.
Doctrine of nayas is not merely a matter of theoretical interest to us. Apprehension and understanding the nature of Reality must be of practical use if we have to make progress. Sure, if one has to make progress, one must know the truth. It must always be remembered that tho soul's pure/emancipated state of existence and the worldly embodied state are both equally real and yet neither of them is an Absolute Truth.
As humans, various socio-economic institutions-such as property ownership, social status, caste and community, nationality etc. extend our personality far beyond the Pure Self and into the environment of the physical order of existence. Prosperity or adversity of the family, community or nation generate a sympathetic feeling of pride and pleasure or sorrow and suffering respectively. Thus, our attitude and behavior in the worldly state is, to a great extent, dependent on the empirical aspect. But it will be a serious mistake to consider the worldly state as the only truth and deny other side of the coin-the transcendental truth-altogether. Undoubtedly, our worldly attitude and behaviour (this is what vyavahāra precisely means) cannot ignore our worldly extended state as prescribed above-and cling blindly to the ultimate aspect of SELF. At the same time, the ultimate or transcendental aspect must not be totally ignored.
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