Purushartha Siddhi Upay Gatha 6

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): Why was the concept of Abhutartha (unreal essence) presented? This is clarified as follows:

अबुधस्य बोधनार्थं मुनीश्वरा: देशयन्त्यभूतार्थम्‌ । व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥6॥

Translation:

The great sages (Munis) explain Abhutartha (unreal essence) in order to enlighten the ignorant. For those who only comprehend the Vyavahara Naya (practical viewpoint), there is no proper teaching for them.

Verse:
The sages teach the unreal essence to educate the ignorant, but for those who only understand Vyavahara, there is no teaching available for them. ॥6॥

Commentary:

The divine sages, like Ganadharas (chief disciples of Tirthankaras), provide teachings on Vyavahara Naya to help the ignorant souls understand and develop knowledge. Here, the term “Abudha” refers to the ignorant, but Acharya has used the wordplay to give it two meanings:

1. Ignorant Souls: The term Abudha typically means those who are not knowledgeable, specifically referring to mithyatva (false-belief) souls. Here, in a Tatpurusha Samasa (a compound where the first part modifies the second), the term emphasizes the meaning of ignorant mithyadrishti souls (those with wrong belief).
2. Slightly Knowledgeable Souls: The term Abudha can also be interpreted as “a little knowledgeable,” referring to those with slight knowledge or avirata samyagdrishti (right believers with slight attachment). In this context, it suggests that these are individuals who have some level of understanding but are not yet fully knowledgeable. By using the Nan Samasa (a type of compound negation), it also conveys the meaning of right belief, much like the term nokesha (non-passionate), which in Tattvarthasutra is described as akashaya vedaniya (non-passionate sensations).

Therefore, the phrase Abudha clearly applies to both right-belief souls and wrong-belief souls, indicating that Vyavahara Naya is effective in instructing both groups.

अज्ञानी जन के लिए, अभूतार्थ का ज्ञान। मात्र उसे ही जानते, उनको नहीं बखान ॥६॥

For the ignorant, the teaching of Abhutartha (unreal essence) is given. But for those who only understand Vyavahara Naya, these teachings do not apply. ॥6॥

Vyavahara: The word Vyavahara is derived from the root word avahara, with the prefix “vi” attached to it. Here, “vi” means “in a special way,” and avahara means “division.” Vyavahara Naya (the practical viewpoint) operates to the extent where division can be made.

Nishchaya: The word Nishchaya is formed from niḥ (without) and chaya (accumulation). It signifies that which is indivisible and unchanging, referring to the intrinsic essence of a substance. Therefore, the Vyavahara Naya is appropriate for those who are in the initial stages of spiritual practice, while the Nishchaya Naya (the viewpoint of ultimate reality) is concerned with the unchanging, indivisible nature of a substance.

In the Samayasara Kalasha, it is stated that for those who have taken their first step on the path of Vyavahara Naya (until they have attained the pure nature), this viewpoint serves as a support, like a guiding hand. However, for those who internally observe, have faith in, and are immersed in the pure essence of consciousness, devoid of external influences, Vyavahara Naya becomes unnecessary.

Hence, the harmony between Vyavahara Naya and Nishchaya Naya should always be followed. A person who only adheres to Vyavahara Naya without recognizing Nishchaya Naya cannot fully benefit from spiritual teachings. ॥6॥

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

Meaning and Interpretation:

Since time immemorial, worldly beings, while existing in associated modes, have been in various ways ignorant and mistaken (holding false beliefs). Among them, many beings are such that they do not even know the names or true nature of the elements (substances). They lack knowledge of the substance, its qualities, and its modes, and they are unaware of the concepts of Nischaya (real perspective) and Vyavahara (practical perspective). They are innocent and naive. Additionally, there are some who know the names, characteristics, and distinctions of the elements, but due to their mistaken beliefs and understanding, they remain deluded. To correctly instruct all these beings, the Acharya suggests a method. This method, in the initial or lower stages, involves relying on the ‘Vyavahara Naya,’ meaning to use it for instruction or to take its help (consider it a starting point). The other method (Nischaya Naya) is not suitable as a means for them, because it is natural that they lack sufficient intellect and power of reasoning, and their previous conditioning still affects them.

According to the rule, knowledge of substances is gained by the soul through two perspectives: 1) Nischaya Naya (real perspective) and 2) Vyavahara Naya (practical perspective). However, Nischaya Naya reveals the true (real and inherent) nature of substances, while Vyavahara Naya provides knowledge of the false (unreal and apparent) nature of substances. This is the fundamental difference. Therefore, Vyavahara Naya is only a temporary, makeshift means to an end, but it is still to be discarded. On the other hand, Nischaya Naya is always an effective and permanent means, and it is desirable. Consequently, the purpose of Vyavahara Naya is only valid until one attains knowledge of the real nature of substances through its help. It is not meant for permanent reliance. Once Nischaya Naya becomes evident, Vyavahara Naya naturally fades away or becomes unnecessary because Nischaya Naya is self-sufficient and does not depend on anything else. Hence, it is said, “Nischaya Naya is self-dependent, Vyavahara Naya is other-dependent.” Summary: The usefulness (relevance) of Vyavahara Naya lasts only until the reign of Nischaya Naya is established. Just as a barbarian language is used only until a barbarian (ignorant) being learns the Aryan language, once the Aryan language is known, the use of the barbarian language ceases. This is how the purpose of Vyavahara Naya should be understood. However, both perspectives are considered interdependent, existing together, meaning that one perspective does not function without the other. In summary, when one perspective does not operate, the other perspective takes over, and they establish each other’s existence. This is because one cannot be identified without the other; they are mutually linked. Yes, the dominance of one over the other persists, but the subject matter of both perspectives remains the same substance.

Types and Functions of Vyavahara Naya (Practical Perspective):

Vyavahara Naya is of three types:

1. Bheda-ashrita or Bhedarupa Manyata (Perspective based on differentiation)
2. Paryaya-ashrita or Paryayarupa Manyata (Perspective based on modes)
3. Parashrita or Nimitta-adhina Manyata (Perspective based on external conditions)

These three types are presented in reverse order to explain their purpose. The process of imparting knowledge of the soul substance (Jiva Dravya) is explained through Vyavahara Naya.

Explanation:

1. Bheda-ashrita Vyavahara Naya: When an ignorant person wishes to understand the true nature (Nischaya Swaroop) of the soul (Jiva), if they are told right at the beginning that the true nature of the soul is “one with differentiated unity” (Ekatva Vibhakta), they will not be able to understand the Jiva Dravya (soul substance) for an infinite amount of time without being shown or without taking the help of Vyavahara Naya. Hence, in the initial stages, knowledge of the soul is imparted using the Paryaya-ashrita Vyavahara Naya by explaining that the being which has a human, divine, hellish, or animal body or possesses five senses is called a soul. The inquisitive listener then understands that since they have a human body and senses, they are a soul. Here, the knowledge of the soul is imparted through its associated modes, which is the function of Vyavahara Naya. Therefore, the listener’s knowledge of the soul substance is dependent on Vyavahara Naya and not on Nischaya Naya. This knowledge is metaphorical because the body and senses are modes of Pudgala (matter), which is distinct from the soul substance.
2. Parashrita (Nimitta-adhina) Vyavahara Naya: Similarly, the example of Parashrita (Nimitta-adhina) Vyavahara Naya is as follows: “The being that perceives through the senses is a soul.” Here too, the soul is described as being dependent on the senses (means or causes), which is another type of Vyavahara Naya. The listener gets the false impression that since they perceive through the senses, they are a soul. However, according to Nischaya Naya, the nature of the soul is independent and self-reliant; it is not dependent on external conditions or causes. This is another example of Vyavahara Naya.
3. Bheda-ashrita Vyavahara Naya: Another example of Bheda-ashrita Vyavahara Naya is: “The being that knows and perceives is a soul.” Here, knowledge and perception are differentiated within the indivisible and indescribable soul substance, hence it is a subject of Vyavahara Naya. In contrast, Nischaya Naya considers the soul substance as an indivisible whole. Although Vyavahara Naya is ultimately to be discarded, it is sometimes necessary in the initial stages to remove some ignorance about the nature of the soul substance, so it should not be completely disregarded. It is functional in the beginning.

Vyavahara Naya describes the impure nature of substances, which is not conducive to self-realization, making it obstructive and something to be discarded. However, all three types of Vyavahara Naya, while ultimately to be discarded, are somewhat useful in the initial stages for explaining things to the ignorant. However, the faith (belief) should not be incorrect or misguided; this is the conclusion.

Considering impure or external-oriented activities, or actions that result in transformations, not as beneficial or conducive to self-realization, but rather as merely incidental or circumstantial, and maintaining a constant focus on the true nature of the self, without letting one’s gaze shift away from it—this is the essence of avoiding fundamental error. Shifting one’s focus away from one’s true nature (such as knowledge and perception) towards external factors (like attachment) is fundamentally a mistake or a fault that should be avoided. Therefore, both indulgence and restraint (in their physical forms) are causes or conditions for bondage and are disturbances. Hence, the wise and passionless beings also renounce them, remaining as mere observers and stable in their own nature, absorbed in the solitary essence of the self.

On the other hand, those who adhere strictly to Vyavahara Naya (the practical perspective), possess impure knowledge, and engage in impure conduct are not suitable recipients of the teachings of the Jinavani (words of the Jinas) because they neither understand them nor are they interested in them. This flaw is inherent in them, making any attempt to teach them futile, and sometimes even counterproductive. Consequently, if someone mistakenly believes that the activities or actions occurring due to external circumstances are the true nature of the self, then their soul cannot achieve liberation. This belief should be firmly rejected. Recognizing what should be renounced and what should be adopted, and acting accordingly, is not prohibited—it is, in fact, the essence of the nature of things. A person with the right view will always respect and uphold this truth.

Therefore, those with the right view are superior. Even a being with attachment who is engaged in activities within external circumstances cannot completely abandon all such activities but remains detached or indifferent to them while engaging in them and, as much as possible, gradually renounces them. This is the distinguishing characteristic of one with the right view.

Conclusion:

Only one who has knowledge of Vyavahara Naya (the practical perspective) can attain understanding and practice of Nischaya Naya (the absolute perspective), but the approach to this is the one previously mentioned, and no other. In other words, while relying on Vyavahara Naya, just as the knowledge of a formless, invisible substance is imparted through tangible means like the body and senses—although this is impure (Vyavahara) knowledge—the primary goal is to impart the knowledge of Nischaya (absolute reality). Therefore, this process cannot be considered deceitful or misleading; rather, it is providing comfort to the soul according to its capacity, preventing it from becoming disheartened.

As this process continues, when the seeker naturally arrives at the true knowledge of Nischaya Naya, they themselves come to understand the relationship between Nischaya and Vyavahara Naya. They recognize that the knowledge they previously acquired was impure and abandon it, realizing that it was a deluded understanding of the soul through the means of the body and senses. This newfound insight reveals that Vyavahara knowledge pertains to the false, and Nischaya knowledge pertains to the truth. In this realization, no external aids such as the body or senses are needed; the soul itself becomes the sole support (self-sustained). The seeker comes to know their true self, the soul, as an indivisible entity.

Consequently, through Vyavahara Naya, the seeker initially perceives a relationship of cause and effect between external entities, but through Nischaya Naya, they discover that everything is found within their own self. When the seeker and the teacher align in understanding, it is then considered that the ultimate goal—attaining right knowledge—has been achieved. This is the intention conveyed by the Acharya in the mentioned verse. Until this fulfillment is achieved, all forms of knowledge generally fall under the category of ignorance because they do not serve as valid knowledge. Knowledge that is capable of leading one towards well-being and avoiding harm is considered valid, and that is only right knowledge (Samyak Gyan).

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