Purushartha Siddhi Upay Gatha 7

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 is the teaching not applicable to a person who only experiences Vyavahara Naya? This is explained with an example.

माणवक एव सिंहो यथा भवत्यनवगीत सिंहस्य ।

व्यवहार एव हि तथा निश्चयतां यात्यनिश्चयज्ञस्य ॥7॥

Interpretation: Just as a child who has never seen a lion may mistake something else for a lion, similarly, a person who is unaware of Nischaya Naya (the absolute perspective) perceives Vyavahara Naya (the practical perspective) as the ultimate truth.

Prose Translation:

Just as a child who has never seen a lion mistakes an ordinary child for a lion, similarly, a person who is ignorant of Nischaya Naya takes Vyavahara Naya to be the absolute reality.

Verse:

“Just as one who has never seen a lion considers a child to be a lion,
Similarly, without knowing Nischaya, one is trapped in the cycle of worldly existence.” (Verse 7)

Commentary:

A person who has never seen the form of a lion, nor understands its bravery and ferocity, may mistake a child for a lion. In the Amar Kosha, the term “Māṇavaka” refers to a child. The example is such that a mother might say, “My son is a lion.” Hearing this, another child who is unfamiliar with a real lion might believe that the boy is indeed a lion. This comparison is straightforward. The word “evam” in the verse signifies certainty. If a person mistakenly identifies a child as a lion based on some general similarities such as facial features or eyes, it might be somewhat understandable, but to fully accept the child as a lion is impossible because there are significant differences between the two.

However, due to unfamiliarity with a real lion, if someone sees a child running or jumping and thinks, “This is how a lion runs or jumps,” that person becomes an object of ridicule. Similarly, someone who lacks knowledge of Nischaya Naya becomes engrossed in the activities of Vyavahara Naya, considering it to be the ultimate reality. They confuse what is said from the perspective of Vyavahara as being from the perspective of Nischaya.

Such a person, mistaking the body for the soul, identifies the soul with bodily conditions such as pleasure, pain, youth, childhood, old age, and so on, seeing them as qualities of the soul. This person, ignorant of Nischaya Naya, worships the physical forms of Tirthankaras, Acharyas, Upadhyayas, and Sadhus, and sees this worship as devotion to the soul. Not understanding the true meaning, they engage in vows, penances, rituals, discourses, confessions, renunciations, reading scriptures, conducting rituals, pilgrimages, gatherings, discussions, worship ceremonies, and other activities of Vyavahara Naya. Such a person’s efforts are not truly purposeful because they are unaware of the true nature of the soul. Therefore, for such a person, the teaching becomes meaningless. (Verse 7)

Special Note:

If one does not reach the true nature of the object but only hears the name of Nischaya Naya and then considers the conduct of Vyavahara as the conduct of Nischaya, the Vyavahara Samyaktva as Nischaya Samyaktva, or the form of Vyavahara as the form of Nischaya, then such a person is ignorant. In such a state of ignorance, the teachings of the Acharyas do not have any impact on them, and therefore, they are not worthy of receiving spiritual instruction.

मङ्गला संस्कृल टीका एवं दोहानुवाद * मुनि श्री प्रणम्यसागर जी और ‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

Meaning: From time immemorial, beings who consider Vyavahara (practical perspective) as the ultimate truth (Nischaya) are commonly found in the world. These deluded beings are ignorant because they neither have knowledge of Nischaya nor understand its significance. They are always fixated on the Vyavahara perspective (practical view). For them, there is no concept as important as Nischaya. Just as a person who has never seen a real lion may mistake a kitten for a lion, similarly, in such a state, there can be no salvation or well-being. Merely knowing a fake lion does not make someone a true knower of lions. The result is that their mistaken belief becomes so strong that even when they encounter a real lion, they may still consider it false.

Therefore, until one has the vision and knowledge of Nischaya (truth), they may cling to Vyavahara or untruth in some way. However, once they attain the vision and knowledge of the truth, they should abandon the false notions associated with Vyavahara. This is the essence or secret. This same idea has been written by Acharya Nemichandra in the Jivakanda section of Gommattsara.

Accordingly, false or Vyavahara faith should be abandoned immediately. If one does not do so, they cannot be considered wise. Just as a person might consider a fake lion (a kitten) as a real lion until they see a real lion, but upon seeing the real lion, they must abandon their delusion or ignorance (related to Vyavahara), otherwise, they will be deemed foolish and deceived. Such a belief will not lead to any benefit or fulfillment of their desires.

In a time of crisis, a fake lion will not be able to stand up to a real lion, nor will it be able to protect itself or others. In fact, upon seeing a stronger or more powerful being, it will flee. Similarly, one should understand the true nature of things. Just as Vyavahara-based (passionate) right faith, right knowledge, and right conduct cannot destroy the enemies of the soul (passions like attachment and karmas), nor can they protect the soul, only the Nischaya-based passionless right faith, right knowledge, and right conduct can destroy the enemies of karma and protect the soul, leading to liberation.

Therefore, it is understood that Nischaya is truly beneficial and worthy of adoption. By relying on it, one will never be deceived, and the ultimate goal or realization will always be achieved. Indeed, the example of the lion provided by the Acharya is perfectly apt. The example given in the foreign language by Acharya Kundakunda is also relevant, as it clarifies and simplifies the understanding.

मङ्गला संस्कृल टीका एवं दोहानुवाद * मुनि श्री प्रणम्यसागर जी और ‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

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