________________
CHAPTER I
the permanent identity of the Self. This goes by the name of K şaņikavāda or momentariness which is also designated by the term Anâtmavāda. While the Bauddhas do not accept any individual identity of the Self besides and beyond the series of psychic states, Jaina metaphysics emphasises that these series of psychic states cannot be adequately explained without the postulate of a permanent atmā.
3. We have indicated before, the Jaina conception of the relation between dravya and its guņas and how this account is different from the Vaiseșika one. Hence there is implicit refutation of the Vaiseșika theory also.
If the real nature of the Self is obtained only by adopting the pāramārthika point of view, what is the use of adopting the inferior vyavahāra point which is able to give only a partial and incomplete account of the ultimate reality. The answer is given in the next gāthā.
जह णवि सक्कमणज्जो अणज्जभासं विणा उ गाहेदूं ।
तह ववहारेण विणा परमत्थुवदेसणमसक्कं ॥८॥ jaha navi sakkamanajjo anajjabhāsaṁ viņā u gähedum taha vavahāreņa viņā paramatthuvadesanamasakkai (8)
यथा न शक्योऽनार्योऽनार्यभाषां विना तु ग्राहयितुम् ।।
तथा व्यवहारेण विना परमार्थोपदेशनमशक्यम् ।।८॥ 8. Just as a non-Aryan (foreigner) cannot be made to understand anything except through the medium of his nonAryan language, so the knowledge of the Absolute cannot be communicated to the ordinary people except through the vyavahāra point of view.
COMMENTARY Here the author enunciates an important principle of education which must be adopted by every teacher in instructing his pupils. The teacher must take into consideration the understanding capacity of the pupil and he must adopt a method of instruction suitable to the situation and present the matter of instruction so as to be easily understood by the pupil. He illustrates this by pointing out how it is absolutely necessary
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
