________________
A SOURCE-BOOK IN JAINA PHILOSOPHY
323
rent in the jiva, but it is accidental due to conjunction. But this conjunction is inseparable as long as the empirical'life lasts. Therefore it is anupacarita.
But upacarita asadbhūta vyayahāranaya understands the distinction between the substance and its attributes in the relation of accidents which are primarily separable as, in the case of Devadatta and his wealth. Relation between the Devadatta and his wealth is only acciden. tal and also separable. This type of comprehending the relation is upacarita asadbhūta vyavahāranaya.
Niscaya naya is the pure point of view. It is the ultimate point of view. It is the noumenal point of view. In this, there is the fuller understanding of the distinction between the substance and its attributes. The self is known in its pure form and its qualities are considered to be distinct, though accidentally related. They are not the essence of the soul. For example, the effective and connotive states are the modifications which arise out of knowledge, feeling and connotation. These are not inherently related to the soul, although consicousness is the essence of the soul. This type of an attitude gives a clear and a synoptic view of the relation of the soul and its attributes. And there is a clear awareness that the self is not these attributes. From the noumenal point of view, self is seen not bound and it is also apprehended that the bondage of the self is not eternal. The self is seen as pure and perfect without the impurities of the kārmic particles. The mind, body and the sense organs are considered as separate although they are related to the embodied soul. But this relation is not eternal.
From the practical point of view the self appears to be bound and as having a shape. But from the niscaya point of view the self is pure and perfect and is uncontaminated, with the kārmic matter. The yyavahāranaya is analytic and tries to find out the distinctions and differences, but suddhanaya or niscayanaya looks at the object in its pure nature and the fundamental aspect of the object. Niścayanaya comprehends the pure nature of the self as distinguished from its attributes and modifications, which are mainly looked at from the practical point of view. Vyavahāranaya is the point of distinction,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
