Purushartha Siddhi Upay Gatha 8

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.

व्यवहारनिश्चयौ य: प्रबुध्य तत्त्वेन भवति मध्यस्थ: ।

प्राप्नोति देशनाया: स एव फलमविकलं शिष्य: ॥8॥

Interpretation: The person who, after truly understanding both Vyavahara Naya and Nischaya Naya according to the nature of reality, remains neutral and does not adhere to only one perspective but accepts both according to context, is the disciple who attains the complete and undistorted result of the teaching.

Verse Translation: The one who understands both perspectives and remains neutral, that disciple attains here the fruit of knowledge, firmly rooted in the self.

Commentary: The person who truly understands both Vyavahara (practical perspective) and Nischaya (absolute perspective) and remains neutral, without bias towards one side, is the disciple who receives the complete benefit of the teaching. This text describes the conduct (character) of monks and householders. From the perspective of knowledge, both monks and householders have similar understanding of both perspectives. However, in terms of conduct, there are some differences. Monks should not engage in worldly practices as will be explained later in this text: “Monks have a transcendental attitude.” Activities like renunciation, repentance, worship, and adoration are considered transcendental practices. Even while engaging in Vyavahara, one should avoid actions that create disturbance in the mind, as disturbance leads to the bondage of severe karmas, which is contrary to the peaceful character. The correct conduct is to engage in such Vyavahara that promotes a steady increase in non-deluded and detached states of the soul. Proper conduct is most conducive to the path of liberation. Until one is capable of remaining steady in the state of passionless, non-deluded meditation, one should rely on Vyavahara Naya, which involves passionate conduct. In this way, by immersing in the pure subject of Nischaya Naya, the monk remains neutral. Householders engage in both worldly and transcendental practices. Even in worldly activities, one should engage in those that do not harm right faith, right knowledge, or right conduct.

As mentioned in the scriptures, “Jains should only engage in worldly activities that are in accordance with the scriptures, so that they do not harm right faith or violate vows, as those are considered authoritative worldly practices.” Householders are knowledgeable about the soul’s nature as described by Nischaya Naya but do not experience it directly. In the activities of worldly and transcendental Vyavahara, various emotions like joy and sorrow may arise from the fruits of merit and demerit. These emotions are transient, and thus, by focusing on the soul’s nature as described by Nischaya Naya with proper faith, one remains neutral, free from attachment and aversion. Understanding the harmony between both perspectives as described above, one who conducts oneself accordingly attains the complete fruit of the teaching—this is the meaning of the statement.

Thus, the commentary on the first chapter, titled Bandha, of the Mangalatika in the text Purushartha Siddhyupaya by Acharya Amritchandra, composed by Acharya Vidyasagar’s disciple Muni Pranamya Sagar, has been completed.

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

The main purpose of writing and listening to the Jain scriptures (Jinvani) is to help the ignorant and misguided souls understand the true nature of things, both from the absolute (Nischaya) and practical (Vyavahara) perspectives. The aim is to dispel their ancient delusions and ignorance, to abandon what is unworthy, and to embrace what is worthy, thereby attaining liberation.

However, the natural curiosity arises about what other necessary steps must be taken to achieve this. The answer is that Jinvani inherently has the power to convey both the Nischaya and Vyavahara perspectives, or to express the doctrine of Syadvada (the principle of conditioned predication). It sequentially describes the various attributes inherent in things because it cannot describe all attributes at once. Therefore, all these attributes coexist harmoniously within the same substance, making the substance multi-faceted. The language that describes this multi-faceted reality is known as Syadvada. Thus, there is a mutual relationship between the multi-faceted reality and the language that describes it, which is why Jinvani is considered the language of Syadvada.

This Jinvani, which dispels all one-sided debates and establishes harmony, is the medium through which the teachings of Nischaya and Vyavahara are conveyed. No other language or speech has the ability to explain both Nischaya and Vyavahara. Through this speech, beings attain right knowledge, which leads to a state of neutrality and non-attachment (Vitaraga), known as right conduct (Samyak Charitra), whose ultimate fruit is liberation. This is the complete attainment.

In summary, the fundamental cause of all this is the Jain teachings—the instruction of Nischaya and Vyavahara. Following this, one must understand the principles of Nischaya and Vyavahara, and then develop the state of neutrality. These three are interconnected and essential for the welfare and liberation of the soul. None of them should be neglected.

Therefore, a person with the right view must understand the Syadvada-based Jinvani, become knowledgeable in Nischaya and Vyavahara, and develop a neutral disposition. Only then can one be a true seeker of liberation, attaining supreme happiness and other significant fruits. Otherwise, this is not possible. In essence, even if someone has access to the Jain teachings, if their heart does not change (if their false beliefs are not abandoned), they will never cross the ocean of samsara. They neither understand the Jinvani, nor do they grasp Syadvada, nor do they comprehend Nischaya and Vyavahara, nor do they achieve a state of neutrality.

Decision on the Relationship between Nischaya Naya and Vyavahara Naya:

In the Samayasara by Acharya Kundakunda, it is stated:

“In reality, Vyavahara Naya (the practical perspective) is to be avoided or dismissed because it does not lead to liberation. However, Nischaya Naya (the absolute perspective) is to be embraced, as it is through its adoption that monks attain liberation, and thus gain significant benefits.”

Different Types of Vyavahara Naya:

1. Lokavyavahara (Worldly Conduct): This refers to various kinds of worldly actions.
2. Shastra Vyavahara (Scriptural Conduct): This has three distinctions: dependent, etc. These are the ones that obstruct the path to liberation. Lokavyavahara (worldly conduct) does not obstruct the path. This is the essence.

Errors in Understanding Nischaya and Vyavahara Naya, and in Understanding Cause and Effect:

Some beings, considering themselves pure through Nischaya Naya, act freely without understanding their true purity. Others believe that practical actions like charity, morality, and penance alone bring spiritual welfare, without realizing their own ignorance. There are also those who wrongly believe that the paths of Nischaya Naya and Vyavahara Naya are entirely separate, considering them as two different paths to liberation. Such individuals are arrogant and argumentative, not understanding that the path to liberation is singular and that Vyavahara Naya serves as a means to Nischaya Naya.

Meaning:

1. Many beings in the world do not have knowledge of the different perspectives (Nayas) like Nischaya Naya, Vyavahara Naya, Dravyarthika Naya, and Paryayarthika Naya. Instead, they hold a collective false belief, equating the body with the soul, thus being called “Bahiratma” (those who see the soul as external). They think, “If the scriptures say that the soul is pure, why engage in practices like fasting and penance to purify it? It is futile.” Believing this, they indulge in reckless behavior, considering it their duty to act without fear or restraint. The Acharya says that they are extremely foolish because they have not understood the true purity of the soul and are wandering in the world with a wrong understanding.
2. There are also many beings who believe that the soul has been impure since time immemorial and that it needs to be purified through actions like charity, morality, and self-restraint. They think that these actions are necessary for the soul’s welfare or purification. The Acharya says that these beings are also ignorant and have not understood the true nature of the soul.
3. Some beings consider that there are two paths to liberation: one through Nischaya Naya (the absolute path) and the other through Vyavahara Naya (the practical path). They think that these paths are separate. The Acharya says that such beings are ignorant and argumentative because the path to liberation is one, not two. The Vyavahara Naya is described in such a way that those who understand the indivisible substance through knowledge and not through fragmented imagination are following Vyavahara Naya, which can lead to Nischaya Naya. No other kind of Vyavahara can lead to Nischaya. This is the essence.

Therefore, knowing that in the indivisible, any division is Vyavahara (conventional or superficial understanding), one can only be considered knowledgeable and right-minded if they understand this. Otherwise, they should be considered ignorant and wrong-minded. In conclusion, understanding the Nayas and their application is essential for understanding the true nature of reality. Without this, it is impossible to understand the nature of the elements and the knowledge of Nischaya and Vyavahara.

The principle is that while living in the world, the soul is neither entirely pure nor entirely impure. From the perspective of Dravyarthika Naya (substantial viewpoint), the soul is pure, while from the perspective of Paryayarthika Naya (modal viewpoint), the soul is impure. This is the determination.

Explanation of the Concept of Rejection and Acceptance in the Context of Nayas:

The Vyavahara Naya (Practical Perspective) is ultimately to be rejected, but it is considered somewhat useful in the beginning stages when the soul is still in a lower state and has not yet realized the true nature of Nischaya Naya (Absolute Perspective). Vyavahara Naya can be beneficial in avoiding sinful actions and guiding the soul toward purity, even while living in worldly conditions. It helps awaken some level of discernment, allowing the soul to differentiate between good and bad on a basic level. It reduces passions and fosters good intentions, but it remains within the realm of Vyavahara Naya, which is different from the more detrimental forms of Vyavahara Naya that do not even acknowledge the distinction between sin and virtue.

Within this framework, Vyavahara Naya recognizes certain worldly virtues such as charity, morality, penance, compassion, adherence to vows, and pilgrimage as meritorious or religious acts. However, these are not truly religious acts in the absolute sense (Nischaya), as they do not lead to liberation but rather to further bondage. Nevertheless, Vyavahara Naya is considered beneficial to some extent because it reduces the likelihood of sinful actions and fosters virtuous behavior, which can lead to higher realms of existence, like becoming a king of gods, but it does not protect the soul or lead to true liberation. There is no complete eradication of karma, and the cycle of birth and death does not end.

Summary:

Religion is of two types: Vyavahara Dharma (Practical Religion) and Nischaya Dharma (Absolute Religion), or Laukika Dharma (Worldly Religion) and Paralaukika Dharma (Otherworldly Religion). The term “Vyavahara” has many meanings, such as worldly conduct, common practices, or dealings. However, in this context, the discussion is about the right and wrong perspectives on religion.

True religion, or Samyak Dharma, is that which is followed with the right vision (Samyak Darshan). In contrast, any religious activity performed with a wrong vision (Mithya Darshan) is considered Mithya Dharma (False Religion). Even if a person with a wrong vision engages in virtuous activities or conducts like charity, morality, or penance, it is still classified under Mithya Dharma and does not lead to liberation.

In contrast, the virtuous actions of a person with the right vision are considered beneficial and can lead to liberation because the person understands that these activities do not directly cause liberation but help reduce passions and prepare the soul for true liberation.

Conclusion:

When one has not yet attained Nischaya Dharma or the realization of the absolute perspective, Vyavahara Dharma, which helps in distinguishing between different perspectives, is somewhat beneficial. However, once Nischaya Dharma is realized, all Vyavahara Dharma and the distinctions it makes are abandoned, including the impure aspects of Nischaya Naya, as one enters a state of non-distinction or equanimity (Samadhi). Only the true knowledge and observation remain, and the beneficial or significant Nischaya Dharma alone is considered valuable.

An analogy is often given: Two people set out on a pilgrimage. One had poor vision, and the other had clear vision. When they became hungry and thirsty, they reached a village with many hotels. The person with poor vision chose a dirty, small hotel and consumed bad, stale food and polluted water, while the person with clear vision chose a clean, large hotel and ate good food and drank clean water. Later, the one with poor vision became severely ill and eventually died, while the other survived.

This story illustrates that adhering to Vyavahara Naya (the impure perspective) leads to destruction, while following Nischaya Naya (the pure perspective) leads to protection and well-being.

This is the brief explanation of what is to be rejected (Heyata) and what is to be accepted (Upadeyata) in the context of the Nayas.

Conclusion:

There are two types of behavior:

1. The behavior of the misguided (Mithyādṛṣṭi) – This is referred to as false behavior. This behavior is fundamentally erroneous because it lacks the correct knowledge of distinction (bhēdajñāna) and creates a false sense of unity with the external conditions (samyōgi paryāya).
2. The behavior of the right believer (Samyagdṛṣṭi) – This is referred to as correct behavior. Although this behavior is accompanied by the correct knowledge of distinction, it is still tainted by attachment (rāga) and impurity, making it ultimately to be rejected. Therefore, it is accepted out of necessity or reluctance, but not fully embraced.

Thus, only a person with Samyagdṛṣṭi (right belief) can be considered a true follower of the path to liberation (mokṣamārga) through behavioral conduct. In contrast, a person with Mithyādṛṣṭi (misguided belief) can never be considered a true follower of the path to liberation, even through behavioral conduct. This all depends on one’s belief (śraddhā), not merely on one’s actions or conduct.

It is crucial to understand with impartiality and depth that following the path to liberation is possible only through correct belief, not merely through rituals or external conduct.

Note: The three aspects of religion—view (darśana), knowledge (jñāna), and conduct (cāritra)—can be understood in both absolute (niscaya) and relative (vyavahāra) terms. Therefore, any confusion or misunderstanding in these three aspects must be corrected. Only then is self-liberation possible; otherwise, it is not. This must be kept in mind.

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