Purushartha Siddhi Upay Gatha 5

English Translation of Purushartha Siddhi Upay (Shri Amritchandracharya) Mangala Sanskrit Tika – : Muni shri Pranamya Sagar Maharaj (Under Acharya shri Vidyasagar Maharaj). and ‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni.

Uthanika (Introduction): Now, the subject of both the viewpoints (Nayas) is presented here –

निश्चयमिह भूतार्थं व्यवहारं वर्णयन्त्यभूतार्थम्‌ । भूतार्थबोधविमुख: प्राय: सर्वोऽपि संसार: ॥5॥

Translation:

In this world, Nishchaya Naya (the absolute viewpoint) is described as Bhutartha (the reality), and Vyavahara Naya (the practical viewpoint) is described as Abhutartha (the unreality). The entire world is generally averse to understanding the reality (Bhutartha).

Verse: निश्चय तो भूतार्थ है, अभूतार्थ व्यवहार । लक्ष्य ज्ञान बिन जी रहा, यह सारा संसार ॥५॥

Nishchaya is the reality, and Vyavahara is the unreality. Living without the knowledge of the true essence, this entire world is in delusion. ॥5॥

Commentary:

Those who understand Vyavahara (practical) and Nishchaya (absolute) Nayasa in this world refer to Nishchaya Naya as Bhutartha, meaning the true and existent essence. Bhutartha implies the accurate understanding of a substance’s true nature, without the influence of external conditions, which is the domain of Nishchaya Naya. In other words, Bhutartha refers to something whose purpose or essence is truly existent.

Vyavahara Naya, on the other hand, is referred to as Abhutartha, meaning something that is not truly existent. Abhutartha suggests that the substance’s true essence is understood with reference to external conditions, which do not exist in the true nature of the substance. Though Vyavahara Naya focuses on the impure state of the substance, it still reflects the true essence to some extent because, at that time, the substance exists in that form. For example, the soul in the human state is referred to as a human. This is how one should understand the description of the true essence of the substance.

Syadvada is the infallible mark of Jainism, where no Naya (viewpoint) is considered false, as they are interdependent. During the state of undistracted meditation, the experience of the self is the focus, making Vyavahara Naya Abhutartha (unreal) at that time because Nishchaya Naya is predominant. Conversely, during the period of Vyavahara Naya’s prominence, such as while engaged in scriptural study, worship, etc., Nishchaya Naya may become Abhutartha (unreal).

In reality, both viewpoints reveal the nature of the substance depending on the perspective taken. The one who directly experiences the soul through Nishchaya Naya becomes free from all the alternatives of Nayasa. In the supreme scriptures, it is stated that Vyavahara Naya is not unstable, as it is observed to guide disciples according to their level. Thus, both the means and the goal, depending on the specific context, should be understood through these two Nayasa.

Acharya Amritchandra Swami, in Tatvarthasar, said that the path to liberation is twofold, based on Nishchaya and Vyavahara Nayasa. Nishchaya Moksha Marga (the path of liberation) is the goal, while Vyavahara Moksha Marga is the means. Yet, those who are averse to understanding Bhutartha, which is the knowledge of Nishchaya Naya, are generally worldly beings. The phrase “Bhutarthabodhavimukhaḥ prāyaḥ sarvo’pi samsāraḥ” reflects the compassionate concern of Acharya Maharaj towards all worldly beings who are suffering.

The implication of this statement is that the constant suffering of worldly beings is due to their lack of true knowledge (Bhutartha). Additionally, those who are engrossed in Vyavahara Naya may experience the fruits of the worldly life directly, but by following tradition, they may also attain liberation.

Interpretation:

The specific meaning of the phrase “Bhutarthabodhavimukhaḥ prāyaḥ sarvo’pi samsāraḥ” is that when the soul, detached from the essence of Nishchaya Naya, acts in unity with external substances like the body, etc., it is called Samsara (worldly existence). Samsara is not a separate entity; therefore, those who wish to be free from Samsara should understand the true nature of Nishchaya Naya and hold onto it.

A substance should be understood according to the perspective from which it is being discussed. One cannot reach Nishchaya without first engaging with Vyavahara, making Vyavahara Naya essential. Just as those who establish Nishchaya rely on Vyavahara, those who follow Vyavahara must keep the goal of Nishchaya in mind. ॥5॥

English Translation

‘Bhavaprakashani’ Hindi Tika by Pandit Munnalal Randheliya Varni.

Explanation: Without true knowledge of reality, life is futile, regardless of whether one is a deity, a king, or a serpent king, because such beings can never transcend the cycle of worldly existence nor can they fulfill their desires. All living beings seek happiness and peace and wish to avoid sorrow and unrest. However, merely desiring the fulfillment of one’s wishes is not enough; a true method must be followed. In such circumstances, only a true guru, who is knowledgeable and detached, and a skillful speaker, with the welfare of both oneself and others in mind, can guide us.

Therefore, it is said that the first thing seekers of spiritual welfare should do is to attain the correct knowledge of the distinction between Nishchaya (absolute standpoint) and Vyavahara (practical standpoint). For this, one must study, reflect, and internalize the teachings of all scriptural categories (Anuyoga). After thoroughly analyzing them, one should extract the essence, retaining what is essential and discarding what is not. However, this process cannot be accomplished without judgment and discernment, which requires external assistance.

One must read the scriptures, understand the nature of Pramana (valid means of knowledge), Naya (standpoints), and Nikṣepa (modes of expression), and learn to discern what is to be rejected, what is to be accepted, and what is to be ignored. Only then should one act accordingly. In such a scenario, understanding the true nature of the Nayas becomes a primary duty.

A question may arise here: when the conduct of worldly affairs requires the three instruments of knowledge—Pramana, Naya, and Nikṣepa—why is emphasis first placed on the Naya? The answer lies in the fact that when the entire world is engulfed in the darkness of ignorance and complete illumination is unattainable, even the dim light of stars or small lamps becomes helpful and supportive in the thick darkness, provided that light is clear and unobscured, not hazy or foggy, which would obscure vision and increase the risk of stumbling or losing one’s way.

Similarly, the beings of the world, who have been engulfed in the darkness of ignorance since time immemorial, must possess partial knowledge in the form of Vyavahara Naya, which is essential and practical, and only this is feasible. However, even this partial knowledge of Naya must be clear and pure, not obscured or misleading, like fog. Only then can it serve its purpose, assist in worldly conduct, and help in the attainment of one’s goals; otherwise, it will not. Consequently, it is imperative to have a precise understanding of the Nayas, as they alone are capable of guiding beings out of the deep darkness of ignorance.

Hence, the true guru or spiritual teacher places great emphasis on knowing both Nishchaya and Vyavahara Nayas. Although Vyavahara Naya is necessary at the beginning, it cannot alone lead to the achievement of the ultimate goal. In other words, the pure nature of the object, which is desired, cannot be attained from the impure assumptions of Vyavahara Naya, because only the pure can lead to the pure. Based on this true principle, the order and system of the world have been running smoothly and will continue to do so.

Truth always remains truth, and falsehood remains false. Accordingly, when the light of the true Naya (Nishchaya Naya) arises or illuminates within the soul, one begins to see the true or pure nature of oneself and others, and one develops faith in and affinity towards it. Nothing else will appeal to the soul at that stage—only the path leading to the ocean of spiritual effort (Purushartha-Sindhu-Paya) will seem pleasing. The soul naturally becomes inclined towards this path, as it aligns with its intrinsic nature. Until one has the vision of that pure nature, its attainment, and its experience or taste, one remains deluded, mistaking the false for the true, and remains satisfied with it, much like a frog in a well or someone who considers the oil from sesame seeds to be the best, or someone who believes that the stalk is supreme. However, once one has tasted the flavor of clarified butter or sugar candy, one can never again accept or be satisfied with the false, this is certain and unchanging.

As a result, from the perspective of the intrinsic nature (Svabhava Bhava or Sahaja Svabhava), true knowledge is attained through the two instruments, Naya and Pramana, while the third instrument, Nikṣepa, is concerned with the conduct of worldly affairs. This is the essence.

From time immemorial, all beings who are in a state of conjunction (associated conditions) need to be taught the exact knowledge of what is pure and impure compared to their previous states. This is the purpose of the teachings on Nishchaya Naya (the viewpoint of reality) and Vyavahara Naya (the practical viewpoint). It is essential for beings with developed senses and sufficient capabilities to understand the forms of Nishchaya Naya and Vyavahara Naya (as a means). This is because they serve as a standard for making decisions or distinguishing between truth and falsehood. Both viewpoints are needed at the appropriate times, and there is also a mutual connection or relativity between them. The reason for this is that an object does not possess just one nature; it has many qualities (dharma). Hence, it cannot be fully described all at once, but gradually. However, these many qualities are always present with the object in a subordinate form (unexpressed), they do not disappear or move out of view, but remain within the perception when a particular quality is intended.

1. “Tilatala Meva Mishtam Yet Na Drishtam Ghrita Kyapi.
   Avidita Parvando Padi Jano Vishaya Evam Ramaniyah.”Meaning: A person who has only consumed sesame oil from birth and has never tasted ghee will only praise sesame oil because, in their perception, there is no other superior substance; it is their conditioning. Similarly, someone who has only experienced sensual pleasures since time immemorial and has never tasted the spiritual joy of self-realization through Nishchaya Naya, will never desire or praise it. This is a natural conditioning, just like a jaundiced person (who sees things with an impure vision) cannot see the true nature of things, and so on.

This type of discourse is called Syadvad—meaning the sequential expression of the various qualities of an object that coexist with mutual dependency according to the power of words. Another name for this is Kathan Chitvad or Apekshavad (the doctrine of relativity), and its subject matter is Anekantavada (the doctrine of multiple viewpoints).

1. This is known as Syat Naya—the gradual understanding of various qualities. The reason is that the partial knowledge resulting from a mind influenced by karmas has the nature (power) to understand things in relative degrees. Thus, Syadvad or Syat Naya refers to the knowledge and expression of an object (substance).

The relativity of the various qualities is mutually connected. This is called the unopposed union, which never separates or perishes. Accordingly, knowing and expressing an object should follow this pattern. This is the method or approach of Anekantavada. As a result, the Acharya composed this text to understand the nature of an object through Nishchaya and Vyavahara.

In this world, the two types of Naya—Nishchaya and Vyavahara—have been explained along with their general characteristics, which can be applicable everywhere. Bhootartha (realistic perspective) refers to Nishchaya, and Abhootartha-Vyavahara (pragmatic perspective) refers to Vyavahara. These can also be expressed as Atmabhuta (related to the self) and Anatmabhuta (related to non-self), or Abhinna Pradesh (indivisible space) and Bhinna Pradesh (divisible space). This concept is also known by the terms Dravyarthika (substance view) and Paryayarthika (modal view).

The Acharyas have defined the characteristics, causes, and effects of the Nayas (viewpoints) based on relevance. For instance, in the Pravachanasara Gatha 189, it is stated that “The determination of pure substance is Nishchaya,” and “The determination of impure substance is Vyavahara.” Thus, when a Naya speaks about pure (self-dependent) substance or object, it is considered Nishchaya Naya. On the other hand, when a Naya describes false or associated substances, it is known as Vyavahara Naya. This is a demonstration of the function based on the Shabda Naya (verbal viewpoint), which establishes the characteristics of Nishchaya and Vyavahara and is how it is generally spoken of in the world. In some instances, the characteristics are also defined based on causes, such as when divine sound (Divya Dhvani) is described as having both Nishchaya and Vyavahara aspects. That is, stating that divine sound is a modification of the pudgala (material category) is Nishchaya‘s perspective, as there is not even the slightest falsity in this assertion. This is because modifications always occur within the substance itself, which is inherently true and self-dependent. On the other hand, divine sound is considered incidental, meaning it manifests or arises due to the influence of omniscience (it is dependent on something external). Therefore, describing it as Vyavahara is a Vyavahara statement. Here, the statement is based on cause, with the materialistic cause being the pudgala (material) and the instrumental cause being omniscience, etc. Thus, the statements made in this way are verbal and form the basis of the characteristics described.

However, when Naya is considered as an object of knowledge (subject of awareness), it is then thought about, contemplated, or experienced as partial pure knowledge of the substance, which is known as Nishchaya Naya. Partial impure knowledge of the substance is known as Vyavahara Naya. This is the principle. But regarding this, it is important to note that the knowledge of the omniscient (those who possess complete knowledge) is not fragmented (Nayathmak); it is complete and simultaneous. However, the scriptural knowledge of those with partial karmic obstruction is Nayathmak and yet valid. This is because it is relative, not absolute. That is, it remains connected or associated with all aspects of the substance and does not remain disconnected or separate from them; there is no spatial differentiation among them, and so on. This particularity is known as Syat (Katanchit) Naya Gyan.

“Esho Bandha Samaso Joban Nihchayena Nittho.
Arahantahin Jadiyan Vyavaharo Annaha Bhanido.”

Nishchaya Naya is divided into two types:

1. Shuddha Nishchaya Naya (Pure Nishchaya Naya) : The viewpoint that determines or makes one realize the pure form of the substance, distinct from external influences, is called Shuddha Nishchaya Naya. It is cognitive in nature. The viewpoint that describes or defines the pure form of the substance through words is called Nishchaya Naya in a figurative sense because here, the words that describe the pure substance are considered figurative expressions. Knowledge and words are interrelated. For example, the viewpoint that makes one realize that the soul is consciousness in the form of knowledge and perception, distinct from external influences, is the characteristic and form of Shuddha Nishchaya Naya.
2. Ashuddha Nishchaya Naya (Impure Nishchaya Naya): The viewpoint that causes the understanding that the soul is associated with impurities like attachment and aversion is called Ashuddha Nishchaya Naya. The explanation is as follows: “Ram and others’ defects or impurities are not the natural attributes of the soul because the soul is pure or devoid of defects. It is inherently full of knowledge, perception, happiness, and strength from time immemorial (innate nature). However, the associated conditions that have existed since time immemorial are not the pure or distinct soul; they are incidental and perishable, not eternally permanent. Therefore, this is impurity. Nevertheless, these defects like attachment and aversion occur within the regions of the soul. This is a certain or real fact. Hence, there is some truth in the aforementioned belief or statement. Consequently, both impurity and purity of the soul are established as they both arise within the regions of the soul. This is how the form of Ashuddha Nishchaya Naya should be understood.” (Refer to Gatha 12 in Brihat Dravya Sangrah for further details).

Characteristics and Types of Vyavahara Naya

1. Characteristics of Vyavahara Naya: Vyavahara Naya refers to the viewpoint that introduces or imparts knowledge of impurity, particularly when something is described in conjunction with an external element. This viewpoint explains and speaks of one thing in relation to another, rather than in its pure form. For instance, considering or describing the soul as being bound or united with material karma and the body, which is incorrect because the soul (Jiva) and material karma (non-sentient matter) are distinct and separate entities. Their properties and nature are different, and there is no intrinsic unity between them.
2. Three Types of Vyavahara Naya:
   • Bhedashrita (Based on Differences): This type of Vyavahara Naya refers to the assumption of division within an undivided substance. For example, establishing a count even when no actual division exists, such as considering the soul as having countless spatial units (Pradeshas).
   • Parashrita (Based on Dependency): Vyavahara Naya considers a substance to be dependent or reliant on something else, even though it is self-dependent or self-sufficient. For example, stating that all actions of substances occur with the assistance of external causes, which is a Vyavahara (inaccurate) perspective because all modifications originate from within the substance itself due to its inherent nature.
   • Paryayashrita (Based on Modifications): This type of Vyavahara Naya is based on the belief that modifications result in a division within the substance, such as thinking that the soul changes its nature based on its external states or conditions. However, the substance remains unchanged and undivided despite these modifications. For instance, the soul does not change its inherent nature due to taking different forms like human or animal, though such a belief is considered Vyavahara or figurative.

Forms and Types of Dravyarthika and Paryayarthika Naya

1. Dravyarthika Naya: The primary purpose of Dravyarthika Naya is to explain or impart knowledge of the pure nature of a substance. This viewpoint focuses solely on the pure form of the substance, independent of its modifications or external associations. For example, imparting knowledge of the Siddha Paramatma (liberated soul) as entirely pure, free from any association with cause and effect, as the soul remains distinct and pure even in the worldly state, despite its involvement in cause and effect relationships. There are three types of Dravyarthika Naya:
   1. Guna Naya: This Naya highlights one substance as primary and another as secondary, explaining the distinction between them. For example, during a process like cooking, if someone asks what you are doing, and you respond with “cooking,” the focus is on the action rather than the individual ingredients involved.
   2. Sangraha Naya: This Naya considers a collective or group without emphasizing distinctions. For example, referring to a group of trees as a forest or regarding all living beings as equal without distinguishing between them.
   3. Vyavahara Naya: This Naya differentiates within a collective that was initially considered as one under Sangraha Naya. For example, identifying specific trees within a forest as neem, teak, or mango, or differentiating among living beings as mobile, immobile, single-sensed, two-sensed, divine, or human.

These are the distinctions and characteristics of Vyavahara Naya and its subtypes, as well as the forms and types of Dravyarthika and Paryayarthika Naya.

Form and Types of Paryayarthika Naya

2. Paryayarthika Naya: This viewpoint primarily focuses on understanding or describing a substance through its modes or modifications (Paryayas). It emphasizes the temporary states or conditions of a substance rather than its permanent nature. Paryayarthika Naya is further divided into four types:
   1. Rjusutra Naya: This viewpoint considers only the present mode of a substance, ignoring past and future states. It focuses exclusively on the current condition. For example, saying, “This man is young,” only considers the current state without reference to his past or future.
   2. Shabda Naya: This type of Naya distinguishes modes based on linguistic variations such as gender, number, case, tense, or prefixes. It identifies and emphasizes differences within a mode. For example, understanding the differences between terms like “Darah” (wives), “Bharya” (wife), and “Kalatra” (spouse) based on context.
   3. Samabhirudha Naya: This viewpoint does not differentiate based on linguistic variations but rather accepts the conventional meaning of a term as it is understood in common usage. For instance, regardless of gender differences, animals like cows, bulls, mares, and horses are all collectively referred to as animals (Pashu). Alternatively, even without linguistic differences, this Naya may distinguish modes based on the specific role or activity observed. For example, the same deity, Indra, might be called “Shachipati” in the inner chambers, “Indra” in the royal court, and “Purandara” during battle.
   4. Evambhuta Naya: This Naya considers a term valid only when the action it denotes is actually taking place. For example, calling someone a “Pujari” (priest) only when they are engaged in worship, and not at other times.

Types of Vyavahara Naya (or Upanaya)

1. Satbhuta Vyavahara Naya: This type refers to the viewpoint that describes things as they truly are in reality.
2. Asatbhuta Vyavahara Naya: This refers to the viewpoint that describes things as they appear or as they are understood in a relative sense, rather than their absolute reality.
3. Upacharita Vyavahara Naya: This type of Vyavahara Naya deals with figurative or symbolic expressions, where the description is based on context rather than literal meaning.
4. Anupacharita Vyavahara Naya: This viewpoint refers to the straightforward or non-figurative way of describing things, where the meaning is taken literally.

In essence, Vyavahara Naya can be divided into four types based on these distinctions. Alternatively, it can be categorized into general (sangraha) and specific (bhedaka) forms of Vyavahara Naya. The main purpose of Vyavahara Naya is to identify distinctions within substances as they are grasped by Sangraha Naya. For example, distinguishing between Jiva (living beings) and Ajiva (non-living beings), and further classifying living beings as either worldly or liberated.

(2) Two Types of Rjusutra Naya:

1. Subtle Rjusutra Naya: This refers to the perspective that considers a mode or condition that exists for only a single moment, emphasizing the ever-changing nature of modes that are transient and perish every moment.
2. Gross Rjusutra Naya: This refers to the perspective that considers a mode or condition that persists over several moments, such as the physical forms of humans, animals, etc.

(3-4-5) Shabda, Samabhirudha, and Evambhuta Naya:

These three types of Naya are essentially singular in nature, meaning they each have only one form without further subdivisions.

1. The Concept of Upanaya:

Upanaya involves focusing on one aspect or element of a substance and then expressing or describing it in various ways or through different alternatives. It serves as an auxiliary or dependent aspect of the primary Nayas.

Special Notes:

• There are 10 subdivisions of Dravyarthika Naya.
• There are 6 subdivisions of Paryayarthika Naya.
• There are 3 subdivisions of Naigama Naya.
• There are 2 subdivisions of Sangraha Naya.
• There are 2 subdivisions of Vyavahara Naya.
• There are 2 subdivisions of Rjusutra Naya.
• Shabda, Samabhirudha, and Evambhuta Nayas each have only 1 form.
• Upanaya has two forms: pure and impure forms of Sadbhuta Vyavahara Naya, 3 forms of Asadbhuta Vyavahara Naya, and 3 forms of Upacharita Asadbhuta Vyavahara Naya.

These details should be understood in the context of the extensive explanation provided in the “Alapapaddhati” text.

Conclusion:

In this verse, the Acharya explains that since time immemorial, souls have been misled by the erroneous understanding derived from Vyavahara Naya (unreal perspective) due to being immersed in associated modes. As a result, they have forgotten the true nature of substances (Dravya). This incorrect understanding and faith lead to suffering, making spiritual liberation difficult. Therefore, it is essential to understand the true nature and characteristics of the seven substances (especially the soul) through Nischaya Naya (real perspective) to eliminate ignorance and delusion. Without this, the soul cannot attain liberation. The essence is that as long as a soul does not remove the delusion that originated from time immemorial, it cannot achieve the desired goals of peace and happiness. The core misunderstanding is not recognizing the true nature of oneself or substances and considering external things as one’s own. This misunderstanding leads to the false belief in unity with the external, which is an illusion. The true understanding is that there is no real unity with external things, as the nature of substances is distinct and separate. Therefore, one should adopt and practice the triple jewels of faith, knowledge, and conduct, which is the primary duty of human life.

The Meaning of Relying on Vyavahara Naya and Nischaya Naya:

1. Relying on Vyavahara Naya (Unreal Perspective): To understand and believe in the impure or unreal nature of a substance as described by Vyavahara Naya is considered undesirable.
2. Relying on Nischaya Naya (Real Perspective): To understand and believe in the pure or real nature of a substance as described by Nischaya Naya is considered desirable.

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