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48
SAMAYSARA
and prescribing a course of conduct for realising the same would all be vain and useless, because the ideal is already there This perverse moral attitude is also to be avoided and this could be achieved only by emphasising the vyavahāra point The ordinary man must be made to realise that though he has the element of divinity in him, still it is found in association with impurity while he is in the concrete world of experience It is not enough to realise that his ultimate nature is pure He must also realise that this pure nature is clouded and contaminated by karmas This latter knowledge is possible only when his attention is directed to the vyavahāra point of view Only when he realises that he has fallen from a high stage, he will make a genuine effort to regain his lost glory and eminence Hence is the need for and the importance of the vyavahāra point of view Therefore it would be unwise to come to the hasty conclusion that vyavahāra naya and nischaya naya, the practical point of view and the real point of view, are mutually contradictory and hence incompatible with each other
राया ह णिग्गदो त्ति य एसो बलसमदयस्स आदेसो।
ववहारेण दु उच्चदि तत्थेक्को णिग्गदो राया ॥४७॥ Rāyāhu niggado tu ya eso valasamudayassa ādeso Vavahārena du uchchayı tatthekko niggado rāyā (47)
राजा खलु निर्गत इत्येष बलसमुदयस्यादेश ।
व्यवहारेण तूच्यते तत्रैको निर्गत राजा ॥४७॥ 47 At the sight of the military procession, one may exclaim “The king has started ” This statement is made from the vyavahāra point of view, because only one person is the king in the whole procession
एमेव य ववहारो अज्झवसाणादिअण्णभावाण ।
जीवो त्ति कदो सुत्ते तत्थेक्को णिच्छिदो जीवो ॥४८॥ Emeva ya vavahāto ajjhavasānādı annabhāvānam Jīvotti kado sutte tatthekko nichchhido jīvo
(48) एवमेव च व्यवहारोऽध्यवसानाद्यन्यभावानाम् ।
जीव इति कृत सूत्रे तत्रैको निश्चितो जीव ॥४८॥ 48 In the same way, from the vyavahāra point of view,
