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· and untouched by Karmas, while the latter indicates that it is
bound and touched by Karmas.25 The spiritual experience however transcends these in-tellectual points of view:26 In a similar vein, Amộtacandra argues that the proper results of instruction to a disciple can only issue if he, after assimilating the nature of Niscaya-naya and Vyavahāra-naya, adopts the attitude of indifference towards both of these, i.e., if he transcends these intellectual points of view.?? Thus according to this interpretation the Aparā Vidyā corresponds to these points of view, and the Parā Vidyā, to spiritual experience. In other words, Niścaya-naya-may be understood to mean mystical experience as well as the knowledge of the pure self, or both the intuitional and intellectual ideals, and Vyavahāranaya may be understood to mean a lapse from the superb heights as well as the knowledge of the impure self. Considered from the view-point of spiritual expeçience or the knowledge of the pure self, Vyavahār-naya includes a lapse from superb heights and the knowledge of the impure self. In the present context of Parā Vidyā and Aparā Vidyā, Suddhanaya or Paramārtha-naya in the sense of intuitional experience represents the former, and Vyavahāra-naya in point of intellectual knowledge of any sort expresses the latter. Hence the Parā- Vidyā or Suddhanaya or Paramārtha-naya may be legitimately said to denote the highest good in contrast to the Aparā Vidyā or Vyavahāra-naya.?!
It may be noted here that like the Paramārtha and Vyavahāra Nayas enunciated by Kundakunda, Sankarācārya, the great exponent of the Advaita doctrine, makes use of the Pāramārthika and Vyāvahārika view-points as the corner stones of his philosophy. But the two differ widely. The
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Spiritual Awakening (Samyagdarśana) and Other Essays
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