Swadhyay

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.

Utthānīkā (Introduction):

In the aforementioned verses written in the Āryā meter, there is a vow to explain the means for achieving spiritual effort (Puruṣārtha-siddhi). Here, a doubt arises: What is the meaning of the word “Puruṣa” (soul or self)? To resolve this doubt, the next sūtra (aphorism) is presented:

अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।

गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥

Anvaya (Literal Connection):
Puruṣaḥ – The soul (self) is a conscious entity.
Cidātmā asti – It possesses the nature of consciousness.
Sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ – It is devoid of touch, smell, taste, and color.
Guṇa-paryaya-samavetaḥ – It is associated with qualities and modes.
Samudaya-vyaya-dhruvyaiḥ samāhitaḥ – It is situated within creation, destruction, and permanence.

Anvayārtha (Prose Translation):
The soul (puruṣa) is a conscious entity (cidātmā asti), it is devoid of touch, smell, taste, and color (sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ). It is associated with qualities and modes (guṇa-paryaya-samavetaḥ) and is situated within creation, destruction, and permanence (samudaya-vyaya-dhruvyaiḥ samāhitaḥ).

Tīkā (Commentary):
The “Puruṣa” is the conscious soul, meaning the puruṣa is the one who experiences consciousness or possesses the nature of consciousness. According to Sanskrit, “cit” (consciousness) is understood in three ways: the one who experiences, the one through whom the experience happens, or the act of experiencing itself is called “cit.” The word “caitanya” (consciousness) is derived from the root “citi” (to know). It is the power that knows both “self” and “other.” The entity whose soul is consciousness is called “cidātmā” (conscious soul). Thus, the phrase “puruṣaś cidātmā” indicates the characteristic of the soul. There is a distinction between attributes and characteristics. A substance (dravya) has many attributes, but only one defining characteristic. For example, the soul has infinite qualities like knowledge, perception, energy, and existence, but its defining characteristic is only consciousness. Therefore, it is proven that the characteristic (lakṣaṇa) is unique.

Lakṣaṇa (Definition):
In the treatise Nyāya Dīpikā, it is stated that the means by which a particular object is distinguished from among many similar objects is called a “lakṣaṇa” (defining characteristic).

Verse:
The conscious soul, devoid of touch, smell, taste, and color, is associated with qualities and modes, and it is always present in creation, destruction, and permanence.

Doubt: The characteristic of the soul should be knowledge and perception because these two qualities are inherently associated with the soul.
Resolution: That is not the case because, in the non-omniscient (mundane) state, even though knowledge and perception are associated with the soul, they occur sequentially. That is, in the mundane state, perception happens first, and then knowledge follows perception. However, in an omniscient being, both perception and knowledge occur simultaneously. Thus, during the state of perception, when knowledge is absent, the characteristic becomes inconsistent. Therefore, the soul’s characteristic is consciousness. This characteristic is free from the defects of under-coverage, over-coverage, and impossibility.

If someone argues that “the soul’s characteristic is ‘usage’ (upayoga),” that is also incorrect because “usage” is defined as “the outcome that follows consciousness.” Since this definition is well-established in the scriptures, there is no distinction between the two (consciousness and usage).

Here, the word “puruṣa” should not be interpreted to mean a human being because, in this context, “puruṣa” refers to the soul as a substance (ātma dravya). Therefore, the term “puruṣa” should encompass all souls, including those in all four states of existence and the liberated souls (siddha paramātmā).

What is the special characteristic of that puruṣa (soul)? It is devoid of touch, smell, taste, and color. That is, the soul is free from the eight types of touch, two types of smell, five types of taste, and five types of color. The compound word “itaretara dvandva samāsa” is used to signify the absence of touch, smell, taste, and color in the soul. This statement emphasizes that these qualities do not exist in the soul.

Even though, according to the conventional viewpoint (vyavahāra naya), the soul appears to be associated with touch, smell, taste, and color due to its connection with the body, it is impossible to see the soul with the naked eye or a microscope or to know its journey after death, even across the three times (past, present, future). This is because, as stated in Tattvārthasūtra, the last body (kārmaṇa śarīra) is devoid of sensory experiences.

What other characteristic does the soul possess? “Guna-paryaya-samaveta”: The qualities of a substance are eternal. The modes (paryāyas) are transient (momentary) but can also last for a long time. The qualities are inherent in the substance, while the modes are transformations of the substance. The words “paryāya,” “paryaya,” and “parināma” are synonymous. That which possesses qualities and modes should be understood as the soul-substance (jīva dravya). As stated in Tattvārthasūtra, “guṇa-paryāyavad dravyam,” meaning a substance is characterized by qualities and modes.

This describes the substantial nature (dravyatā) of the soul. The inseparability of qualities and modes from the substance is established due to their inherent association with the substance. Even though they are inseparable (apṛthak) from the substance, they are considered somewhat distinct (kathañcit bhinna) and somewhat inseparable (kathañcit abhinna) due to their difference in terms of terminology, number, and characteristic.

Doubt: If the soul is a substance (dravya), what is its essence or reality (sattva)? To resolve this doubt, it is explained that the soul is “samudayavyayadhrauvyaiḥ samāhitaḥ”—meaning it is characterized by production (utpāda), destruction (vyaya), and permanence (dhrauvya). The emergence of a new mode (paryāya) is called production (utpāda), the cessation of a previous mode is called destruction (vyaya), and the continuity of the essence (sattva) through both these modes is called permanence (dhrauvya). This is similar to what is stated in Tattvārthasūtra: “utpāda-vyaya-dhrauvya-yuktaṁ sat”—the real (sat) is that which possesses production, destruction, and permanence.

These three—production, destruction, and permanence—are somewhat distinct from each other because they have different characteristics. For example, curd and ghee are derived from milk, making them essentially the same in substance. However, the destruction of milk leads to the production of curd, and the production of ghee is accompanied by the destruction of curd. Through all these transformations, the substance, which is milk, persists in its essence, making it somewhat the same.

Thus, the nature of production, destruction, and permanence should be understood in relation to each other. As stated:

• One who has vowed to drink milk (dugdhavrata) will not consume curd.
• One who has vowed to consume curd (dahivrata) will not drink milk.
• And one who has vowed to abstain from all dairy products (gorasa-vrata) will not consume either milk or curd.

This indicates that the essence of reality (sat) is triadic in nature—consisting of production, destruction, and permanence.

Production and other attributes are natural qualities of substances. From the perspective of paryāyārthika naya (the viewpoint focused on modes), the moment a substance is produced, it simultaneously undergoes destruction. From the perspective of dravyārthika naya (the viewpoint focused on substance), the substance also persists in existence (sattva) at that very moment. This establishes that every substance is continuously renewed in each moment. Consequently, the liberated souls (siddhas) experience ever-new, unparalleled bliss in every moment.

Because the teachings of Lord Jina, marked by the emblem of syādvāda (doctrine of conditional predication), are eternally fresh and applicable, despite having been in continuous flow since time immemorial like a constant breeze, the Jain doctrine remains an ever-pure and unique current of thought. The powers of production, destruction, and permanence are inherent in all substances by their very nature. There is no external deity like Brahma, Vishnu, or Mahesh who creates, preserves, or destroys the world. In this world, these processes occur naturally in all substances. It should be understood that the power of production is indeed the true power of Brahma, the power of destruction is truly the severing power of Mahesh, and the quality of permanence is indeed Vishnu.

Thus, from the perspective of the pure nishchaya naya (the absolute viewpoint), the nature of the soul is explained.

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

Meaning (भावार्थ):

The essence or nature (लक्षण) of a substance can be understood in two ways:

1. Nishchaya (Absolute or True Essence): This represents the real, inherent nature of the substance.
2. Vyavahara (Relative or Practical Essence): This represents a conventional, temporary, or practical understanding of the substance’s nature.

Accordingly, this verse describes the extraordinary (self-real) and true nature of the soul substance (जीवद्रव्य), which is unique and not found in other substances. This true essence remains with the soul eternally and is never separate from it. For example, consciousness (चेतना) is the primary attribute of the soul substance, with which the soul has an eternal and pervasive relationship, thus forming a unity.

Although consciousness is classified into three types:

1. Jnana Chetana (Knowledge Consciousness): This pertains to the awareness of oneself (self-consciousness or self-awareness).
2. Karma Chetana (Action Consciousness): This relates to the awareness of actions (engaging in or refraining from activities).
3. Karma Phala Chetana (Result Consciousness): This pertains to the awareness of the consequences of actions, such as pleasure or pain.

These three types of consciousness are essentially different manifestations of the same consciousness but are categorized based on the objects they relate to.

Out of these, only Jnana Chetana (knowledge consciousness) is attributed to the Samyagdṛṣṭi (right believer or one with true perception). This is because only the Samyagdṛṣṭi is capable of distinguishing between the self and the non-self (the essence and the external), which is beneficial and aligned with truth. The recognition of the difference between the self and the non-self is a function of Samyagdṛṣṭi and not of Mithyādṛṣṭi (wrong believer). The Mithyādṛṣṭi, due to incorrect understanding, fails to recognize the self as distinct from the non-self and instead identifies the self with external attributes, perceiving it as one with the external form.

Consequently, the nature of the soul or substance is distinct from the attributes of the non-self, such as form, taste, etc., that belong to the material substance (pudgala). The soul remains constantly unified with its attributes and modes (गुण-पर्याय), and it possesses the three general qualities of Utpāda (production), Vyaya (destruction), and Dhrauvya (permanence) that are inherent in all substances, as they are the very nature of a substance.

This characteristic of a substance is described in Tattvārthasūtra: “Utpādavyayadhrauvyayuktaṁ sat”—a substance is characterized by the coexistence of production, destruction, and permanence (Chapter 5, Sutras 29, 30).

Each of these characteristics is as follows:

1. Utpāda (Production): The emergence of a new mode, which occurs in every moment and is inherent in the nature of the substance.
2. Vyaya (Destruction): The cessation or absence of the previous mode, which happens every moment.
3. Dhrauvya (Permanence): The constant, enduring nature of the substance, which remains stable despite changes in its modes. This substance is the fundamental entity, although it is subject to changes (parinami dhruva), unlike what other philosophical systems might consider as absolutely permanent (kutastha nitya).

Other characteristics include:

4. Guna (Qualities): These are the attributes that reside in the substance and do not exist independently of it (Tattvārthasūtra 5-41).
5. Paryaya (Modes): These are the changing states of a substance, which, despite changing, remain consistent with the substance itself and do not transform into something entirely different (Tattvārthasūtra 5-42).

In summary, the verse explains the true, inherent nature of the soul substance, emphasizing its distinction from material substances and its constant association with its qualities and modes, all within the framework of Jain philosophy.

Types of Modifications (Paryay):

1. Arthaparyay (Meaning-Modification): This is the modification that changes every moment. Each quality undergoes a transformation in its state, and this change lasts for a moment. It represents the subtle, immediate transformation.
2. Vyajanaparyay (Expressive-Modification): This is the gross, visible modification, which is formed by the combination of modifications over multiple moments. It exists in two forms: Vibhavarup (altered or distorted form) and Swabhavarup (natural form). These two forms are distinct.

Note: This Vibhav Vyajanaparyay occurs only in the substances of Jiva (soul) and Pudgala (matter), and not in the other four substances. (Refer to Alapapaddhati). From the perspective of certainty (Nishchaya Naya), the four characteristics (essence) of Jiva substance — consciousness, distinction from touch, taste, smell, and color, possession of qualities and modifications, and being subject to creation, destruction, and permanence — are intrinsic characteristics (inseparable). Additionally, one or two characteristics may be extrinsic (separable), which are present in conjunction with external factors. The inseparable characteristics are known as Nishchaya Lakshana (intrinsic characteristics).

Characteristics of a True Believer (Samyagdrishti):

The one who knows and accepts the aforementioned multiple aspects of the soul (Jiva substance) from the perspective of certainty (Nishchaya Naya) is considered a true believer (Samyagdrishti). No one else is.

As it is said: “Jo Tacchamaneyantam Niyama Saddahadi Sattabhangahi. Loyaana Panavavasado Vavahara Pavattanattham Cha.”
___ Kartikeya Anupeksa

Meaning: The soul that truly knows and believes in the manifold nature of reality (which encompasses multiple qualities and differences) as described in the concept of Syadvada (the doctrine of conditioned predication) is considered a true believer. This is the rule. The soul that does not understand the manifold nature of reality is a false believer. The one who understands the multiple aspects of reality can, while residing in a state of conjunction, conduct worldly affairs efficiently and without obstacles. This is a great benefit.

The Names of the Seven Predications (Saptabhangi):

1. Syadasti (it exists in some ways)
2. Syannasti (it does not exist in some ways)
3. Syadastinasti (it exists and does not exist in some ways)
4. Syadavaktavya (it is indescribable in some ways)
5. Syadasti Avaktavya (it exists and is indescribable in some ways)
6. Syannasti Avaktavya (it does not exist and is indescribable in some ways)
7. Syadastinasti Avaktavya (it exists, does not exist, and is indescribable in some ways)

These seven predicates are found in objects, and they are explained when questioned. Additionally, the consideration extends up to 47 aspects. The greatness of knowledge is boundless, and this should be understood.

The Nature of the Seven Predications (Saptabhangi):

“Ekasmirnavirodhena: Pramana Naya Vakyataha. Sadaadi Kalpana Saa Cha Saptabhangi Iti Saa Mata.”

Meaning: From the perspective of Pramana (authoritative knowledge) or Naya (partial viewpoint), by taking support of Syadvada (the doctrine of conditioned predication), the imagination (or speculation) of Sat (existence), Asat (non-existence), etc., in a non-contradictory manner in a single substance is known as Saptabhangi. There are two types:

1. Pramana Saptabhangi (from the perspective of authoritative knowledge)
2. Naya Saptabhangi (from the perspective of partial viewpoint)

Apart from Kevaljnana (omniscience), it is essential to understand the seven types of knowledge and the seven types of viewpoints (Nayas).

Note: In this verse, Acharya Maharaj specifically explains what is to be revered and worshipped as the true essence of the soul (ātma). Only this essence can lead to liberation. This essence is a conscious substance, while the other five substances are non-conscious (inanimate). Until a soul (bhavyātma) realizes and believes in the distinction between the conscious and the non-conscious, it remains ignorant. However, once the soul understands the difference between the conscious and the inanimate, and furthermore, does not consider the inanimate as worthy of reverence, but instead sees its pure nature alone as worthy of reverence and worship, then that soul is considered truly enlightened (samya g-drishti) and is deemed eligible for liberation.

Consequently, those who worship the inanimate (material things) such as body, wealth, people, idols, scriptures, etc., and consider these material substances and their forms as worthy of reverence, cannot transcend the cycle of worldly existence and cannot be regarded as truly enlightened. It is essential to ponder how one can achieve liberation by worshiping the inanimate (a non-conscious substance), devoid of self-awareness. This is the fundamental principle conveyed in this verse.

Summary: To worship and revere the conscious self and sever ties with everything else is the only effective means. The conscious soul, as previously described, is of a specific nature; it is not of any other kind. If it is considered to be of a different nature, it leads to false beliefs. The soul’s (conscious self) support is itself, nothing else. Worship of idols, scriptures, etc., is done out of respect in a figurative sense, as a mere formality, not as a truth. This distinction must be understood clearly.

Attributes of “Anujīvi” and “Pratijīvi”

The soul (ātma) contains two types of attributes:

1. Anujīvi Attributes: These are self-dependent attributes, meaning they arise from and exist within the self without relying on anything else. In the soul substance, attributes such as consciousness (chetanā), knowledge, perception, happiness, strength, and specific qualities like bliss and vigor define life and are self-evident. They are not dependent on external factors.
2. Pratijīvi Attributes: These are dependent on others or opposing qualities, meaning they arise due to the existence of something else or as a counter-quality. These attributes do not relate to the essence of life. For example:
   • Avyābādhattva: This is manifest due to being free from external obstruction; it is not self-dependent.
   • Avagāhattva: This is manifest due to not accommodating the external, or not merging into another.
   • Agurulaghutva: This is manifest by not allowing entry of another; it does not depend on self-substance.
   • Nāstitva: This is manifest due to not existing in another.

Understanding the difference between these attributes is crucial. Pratijīvi attributes are those that are not self-dependent, and thus they are not considered essential to the life of the soul (ātma). This distinction should be clear, and it is essential to recognize that the life of the soul (ātma) is not dependent on these attributes.

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श्रीअमृतचन्द्राचार्य विरचित पुरुषार्थ सिद्धयुपाय – गाथा 9 मङ्गला संस्कृल टीका एवं दोहानुवाद * मुनि श्री प्रणम्यसागर जी और ‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

उत्थानिका – उपर्युक्त आर्या छन्दों में पुरुषार्थसिद्धयुपाय कहने की प्रतिज्ञा की है। अब यहाँ शंका होती है कि ‘पुरुष’ शब्द का क्या अभिप्राय है यह हम नहीं जानते ? इस शंका का निराकरण करते हुए अगला सूत्र कहते हैं –

अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।

गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥

अन्वय – पुरुषः चिदात्मा अस्ति स्पर्शगन्धरसवर्णैः विवर्जितः गुणपर्ययसमवेतः समुदयव्ययध्रौव्यैः समाहितः।। अन्वयार्थ – (पुरुषः) आत्मा (चिदात्मा अस्ति) चैतन्य स्वरूप है (स्पर्शगन्धरसवर्णैः) स्पर्श, रस, गन्ध, वर्ण से (विवर्जितः) रहित है। (गुणपर्ययसमवेतः) गुण और पर्यायों से सहित है और (समुदयव्ययध्रौव्यैः) उत्पाद, व्यय और ध्रौव्य से (समाहितः) व्यवस्थित है।

टीकार्थ – पुरुष चिदात्मा है अर्थात् पुरुष चैतन्य का अनुभव करने वाला है या चैतन्य स्वरूप वाला है। चित् का अर्थ संस्कृत के अनुसार तीनों वाच्यों में किया जाता है, जो अनुभवन करता है या जिसके द्वारा अनुभवन किया जाता है या अनुभवन करना मात्र चित् कहलाता है। ‘चिति संज्ञाने’ धातु से चैतन्य शब्द बनता है। वही ‘स्व’ ‘पर’ को जानने वाली शक्ति है। चित् ही जिसकी आत्मा है वह चिदात्मा है। अतः अस्ति ‘पुरुषश्चिदात्मा’ इस पद के द्वारा जीव का लक्षण कहा गया है। गुण और लक्षण में भेद होता है। द्रव्य के गुण बहुत होते हैं पर लक्षण एक ही होता है। जैसे जीव द्रव्य के ज्ञान, दर्शन, वीर्य, अस्तित्व आदि अनन्तगुण हैं पर लक्षण एक चैतन्य ही है। इससे यह सिद्ध हुआ कि लक्षण विलक्षण होता है।

लक्षण – मिली हुई अनेक वस्तुओं में से लक्षित वस्तु के अलग करने वाले हेतु को लक्षण कहते हैं। इस प्रकार न्यायदीपिका में कहा है।

फरस गंध रस वर्ण से, रहित चिदातम देव । गुण पर्यायों सहित वो, ध्रुव व्यय उदय सदैव ॥९॥

शंका – जीव का लक्षण ज्ञान-दर्शन होना चाहिए क्योंकि इन दोनों गुणों का जीव के साथ तादात्म्य सम्बन्ध है?

समाधान – ऐसा नहीं है, क्योंकि छद्मस्थ अवस्था में तादात्म्य होने पर भी ज्ञान-दर्शन क्रमवर्ती होते हैं। अर्थात् – छद्मस्थ अवस्था में पहले दर्शन होता है और दर्शन पूर्वक ज्ञान होता है किन्तु सर्वज्ञ के दर्शन ज्ञान दोनों साथ-साथ होते हैं। इसलिए दर्शनोपयोग के काल में ज्ञान का अभाव हाने से लक्षण व्यभिचारी होता है। इसलिए चैतन्य लक्षण वाला जीव है। यह लक्षण अव्याप्ति, अतिव्याप्ति, असंभव दोष से रहित है। यदि आप कहें कि “उपयोग लक्षण वाला जीव है” तो ऐसी बात नहीं है क्योंकि उपयोग का लक्षण इस प्रकार कहा गया है” चैतन्य का अनुसरण करनेवाले परिणाम को उपयोग कहते हैं।” ऐसा आगम से प्रसिद्ध होने से दोनों में विशेषता का अभाव है। यहाँ पर पुरुष शब्द से मनुष्य अर्थ ग्रहण नहीं करना चाहिए क्योंकि यहाँ तो पुरुष शब्द आत्म द्रव्य का वाचक है। इसलिए चतुर्गति में होने वाले जीव और सिद्ध परमात्मा को पुरुष शब्द से ग्रहण करना चाहिए। उस पुरुष में और क्या विशेषता है तो कहते हैं कि वह स्पर्श गन्ध रस वर्ण से रहित है अर्थात् आठ प्रकार के स्पर्श, दो प्रकार के गन्ध, पाँच प्रकार के रस और पाँच प्रकार के वर्ण से रहित है। स्पर्श गन्ध रस वर्ण का इतरेतर द्वन्द्व समास किया गया है। जीव पदार्थ में स्पर्श गन्ध रस वर्ण नहीं होते हैं। यह कथन का तात्पर्य है।

यद्यपि व्यवहार नय की अपेक्षा शरीर के सम्बन्ध से जीव स्पर्श रस गन्धवर्ण से युक्त है तो भी जीव को चक्षु के द्वारा या सूक्ष्मदर्शी यन्त्र के द्वारा देखना या मृत्यु के बाद जीव की गति को जानना त्रिकाल में भी संभव नहीं है, क्योंकि तत्त्वार्थसूत्र में कहा है – अन्तिम शरीर (कार्मण शरीर) उपभोग से रहित है। जीव द्रव्य की और क्या विशेषता है – गुणपर्यय समवेत — द्रव्य के गुण शाश्वत होते हैं। पर्यायें क्षणक्षयी (क्षणध्वंसी) और चिरकाल तक स्थायी भी रहती हैं। द्रव्य के विधायक गुण हैं और द्रव्य का विकार पर्यायें हैं। पर्याय, पर्यय, परिणाम से सब एकार्थवाची हैं। जो गुण और पर्यायों से सहित है उसे जीव द्रव्य जानना चाहिए। जैसा कि तत्त्वार्थसूत्र में कहा है। ‘गुणपर्ययवद् द्रव्यम्’ अर्थात् गुण और पर्याय से युक्त द्रव्य होता है। इससे जीव की द्रव्यता का वर्णन किया गया है। तादात्म्य लक्षण वाली होने से द्रव्य से गुण पर्यायों का अपृथक्पना सिद्ध है ऐसा जानना चाहिए। अपृथक् (अभिन्न) होने पर भी शब्द (संज्ञा), संख्या, लक्षण की अपेक्षा से कथञ्चित् भिन्न है, कथञ्चित् अभिन्न है क्योंकि उन द्रव्य और गुण दोनों में अभेदपना है।

यदि जीव द्रव्य है तो सत्त्व कैसा होगा? इस प्रकार की शंका का निराकरण करते हुए कहते हैं ‘समुदयव्ययत्रौव्यैः समाहितः’ नवीन पर्याय की प्राप्ति उत्पाद कहलाती है। पूर्व पर्याय का त्याग व्यय कहलाता है। दोनों पर्यायों में सत् का होना ध्रौव्य कहलाता है। इनसे जो सहित है वह उत्पाद व्यय ध्रौव्य से युक्त है। जैसा कि तत्त्वार्थसूत्र में कहा है ‘उत्पाद व्यय ध्रौव्य युक्तं सत्।’ ये उत्पादादि कथञ्चिद् भिन्न हैं, क्योंकि ये भिन्न लक्षण वाले होते हैं। जैसे दही और घी, गोरस की अपेक्षा अभिन्न है किन्तु दूध का व्यय दही का उत्पाद, घृत पर्याय का उत्पाद, दही पर्याय का विनाश (व्यय) इन सभी स्थितियों में दूध रूप द्रव्य का सभी के साथ अनुवर्तन सदैव रहता है, इस अपेक्षा से कचिद् अभिन्न है। इस प्रकार एक दूसरे की अपेक्षा से उत्पादादि का स्वरूप जानना चाहिए। जैसा कि कहा है –

जिसके दुग्ध लेने का व्रत है अर्थात् आज मैं दूध ही लूँगा ऐसी प्रतिज्ञा है वह दही नहीं खाता, जिसके दही लेने का व्रत है, वह दुग्ध नहीं पीता और जिसका गोरस न लेने का व्रत है वह दूध, दही दोनों ही नहीं खाता। इससे मालूम होता है कि वस्तु तत्त्व त्रयात्मक है अर्थात् उत्पाद व्यय धौव्य रूप है।

उत्पाद आदि वस्तु के स्वाभाविक धर्म हैं। पर्यायार्थिक नय की अपेक्षा वस्तु जिस क्षण में उत्पन्न होती है उसी क्षण में वह विनाश को भी प्राप्त होती है। द्रव्यार्थिक नय की अपेक्षा उसी क्षण वस्तु सत्त्व (अस्तित्व या मौजूदगी) रूप में भी रहती है। इससे यह सिद्ध हुआ कि वस्तु प्रत्येक क्षण नवीन ही है। इस कारण से सिद्धों के प्रत्येक क्षण अपूर्व ही सुख होता है। चूँकि स्याद्वाद मुद्रा (मुहर) से अंकित जिनेन्द्र भगवान का शासन नवीनतम ही है इसलिए अनादि काल से निरन्तर पवन की तरह प्रवाहमान होकर भी यह जैन शासन अत्यन्त निर्मलता का अपूर्व प्रवाह है। उत्पाद व्यय प्रौव्यात्मक शक्ति सभी द्रव्यों में स्वभाव से ही रहती है। इस लोक में ऐसे ब्रह्मा, विष्णु, महेश आदि कोई पुरुष नहीं है कि जो लोक की रचना, रक्षा और विनाश करते हों। लोक में सभी द्रव्यों में उत्पाद, व्यय आदि स्वभाव से ही होते हैं। यहाँ ऐसा मानना चाहिए कि उत्पाद शक्ति ही निश्चय से ब्रह्मशक्ति है, व्यय शक्ति ही निश्चय से महेश की परिच्छेदक है और ध्रौव्यशक्ति का भाव ही विष्णु है। इस प्रकार शुद्ध निश्चय नय की अपेक्षा से जीव का स्वरूप कहा गया है ॥९॥

English Translation of Purushartha Siddhi Upay Tika Gatha 9

‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

भावार्थ – लक्षण या स्वरूप दो तरहका होता है (१) निश्चयरूप अर्थात् असली ( भूतार्थ) और (२} ब्यवहाररूप ( नकली कामचलाऊ अभूतार्थ )। तदनुसार इस श्लोक द्वारा जीवद्रव्यका असाधारण ( आत्मभूत ) असली स्वरूप बताया गया है जो अन्य द्रव्योंमें नहीं पाया जाता, यह विकाल जीवके साथ रहता है, कभी जीवसे भिन्न नहीं रहता । जैसे कि चेतना गुण जीवद्रव्यका मुख्य गुण है उसके साथ जीवका अकालिक सम्बन्ध है और उसके साथ व्याप्यव्यापक सम्बन्ध भी है अतएव उसके साथ जीयका एकत्व है। यद्यपि चेतनाके तीन भेद किये गये हैं-(१) ज्ञानचेतना .(२). कर्मचेतना और (३) कर्मफल चेतना । परन्तु कार्य, वेतनाका एक जानना ही है । विषयभेदसे उक्त तीन भेद किये गये हैं या जो अपनेको खुद जाने ( स्वसंवेदन या आत्मसंवेदन करे अनुभवे ) वह ज्ञानचेतना है ( आत्मचेतना है ) और जो कर्म अर्थात् क्रिया को जाने ( प्रवृत्ति निवृत्ति करावे ) वह कर्मचेतना है तथा जो कर्मके फल सुख-दुःखको जाने-ज्ञान करावे, वह कर्मफल नेतना है । इन तीनोंमेंसे ‘ज्ञानचेतना’ सिर्फ सम्यग्दष्टि के होती है ऐसा कहा गया है। क्योंकि स्त्र और परका भेद विज्ञान सिवाय सम्यग्दृष्टिके और किसीको नहीं होता अर्थात् सत्यार्थ नहीं होता जो हितकारी है। परसे भिन्नताका ज्ञान होना सम्यग्दष्टिका ही कार्य है मिथ्याष्टिका नहीं है । मिथ्यादृष्टिके विपरीत ज्ञान होने से वह अपने आत्माको परसे भिन्न नहीं जानता मानता, अपितु पर रूप ही जानता मानता है, जैसी संयोगीपर्याय है तद्रूप हो जानता है इत्यादि । फलतः वस्तुका या आत्माका स्वरूप, परसे अर्थात् रूप रसादिक पुद्गलके गुणोंसे पृथक् है अर्थात् तादात्म्यरूप { अभिन्न या एकात्वरूप ) नहीं है । और अपने गुणपर्यायोंके साथ हमेशा रहता है ( एकत्वरूप है) तथा उत्पाद व्यय प्रौव्य इन तीन साधारण गुणोंबाग है, जो सभीमें (द्रव्य मात्रमें ) रहते हैं, कारण कि वे द्रव्यका स्वभाव हैं। ‘सद्द्रव्यलक्षणम् –   उत्पादव्ययध्रौव्ययुक्तं सत् ऐसा द्रव्यका लक्षण कहा गया है । (तस्वार्थसूत्र अध्याय ५वाँ सू० २९, ३०)

प्रत्येकका लक्षण निम्न प्रकार है—

( १ ) नवीन पर्यायकी उत्पत्ति होना, उत्पाद कहलाता है जो समय २ होता है वस्तुका स्वभाव है |

(२) व्यय-प्रति समय जो पूर्व पर्याय का विनाश (अभाव) होता है वह व्यय है।

(३) ध्रौव्य – जो हमेशा स्थिर ( कायम ) रहता है वह ध्रौव्य है ऐसी चीज द्रव्य है। अर्थात् मूलभूत वस्तु है । परन्तु वह भी परिणामी ध्रुव ( नित्य ) है कूटस्थ नित्य (ध्रुव) नहीं है जैसा कि अन्य मतवाले मानते हैं।

(४) गुण-जो द्रव्यके आश्रय ( आधार ) रहते हैं और जिनमें गुण नहीं रहते (द्रव्याश्रयाः निर्गुणा: गुणाः, तत्त्वार्थसूत्र ५-४१)।

(५) पर्याय – जो बदल करके भी तद्रप ( द्रव्यरूप ) रहे, अन्यरूप न हो इत्यादि ( ‘तद्भावः परिणामः, त० सूत्र ५-४२) अर्थात जैसी द्रव्य हो वैसी हो पर्याय होतो है (परिणाम होता है)

पर्यायके भेद—-

( १ ) अर्थपर्याय—जो प्रति समय बदलती रहती है, प्रत्येक गुणको अवस्था परिवर्तित होती है । ( एक समयकी है ) ।

(२) व्यंजनपर्याय–जो समुदाय रूप स्थूल (व्यक्त होती है अनेक समयकी पर्यायोंके मेल रूप है । बह विभावरूप व स्वभावरूप दो सरहकी होती है, उनमेसे भेद है।

नोट—यह विभाव व्यंजनपर्याय, जीव और पुद्गल दो हो द्रव्योंमें होती है शेष चार द्रव्योंमें नहीं होती। (आलापपद्धतिमें देखो) निश्चयसे जीव द्रव्य के उक्त चार लक्षण ( स्वरूप) चेतनत्व, स्पर्शादिभिन्नत्त्व, गुणपर्ययवस्व, उत्पादव्ययध्रौव्यत्त्व हैं जो आत्मभूत लक्षण हैं (अभिन्न प्रदेशी हैं ) और कोई २ लक्षण अनात्मभूत (भिन्न प्रदेशी ) भी होता है। उसका नाम व्यवहारी लक्षण है जो संयोगावस्था में होता है  अभिन्न प्रदेशी लक्षण का नाम निश्चयलक्षण है ऐसा जानना।

सम्यग्दृष्टिका लक्षण

जो आत्मा ( जीवद्रव्य ) के उक्त प्रकार अनेकान्त स्वरूपको निश्चयनय से जानता व मानता है वही सम्यग्दृष्टि होता है दुसरा नहीं ।

तदुक्तं

जो तच्चमणेयन्तं णियमा सद्दहदि सत्तभंगेहि । लोयाण पण्हवसदो ववहारपवत्तणट्ठं च ॥३१॥

___ कार्तिकेयानुपेक्षा

अर्थ-जो जीव सातभंगरूप ( भेदरूप अनेक धर्मरूप) अनेकान्तमय वस्तुको यथार्थ जानता है व श्रद्धान करता है वही सम्यग्दृष्टि होता है यह नियम है तथा जो जीव अनेकान्तमय तत्वको नहीं समझता बह मिथ्यादृष्टि होता है। और ऐसा अनेकान्तका ज्ञाता जीव हो संयोगी पर्यायमें रहता हआ अच्छी तरह लोकव्यहार चला सकता है कोई विघ्न-बाधा नहीं आती यह महान् लाभ होता है अस्तु ।

सातभंगोंके नाम

1. स्यादस्ति
2. स्यान्नास्ति
3. स्यादस्तिनास्ति
4. स्यादवक्तव्य
5. स्यादस्ति अवक्तव्य
6. स्यान्नास्ति अवक्तव्य
7. स्यादस्तिनास्ति अवक्तव्य

ये सात धर्म वस्तुमें पाये जाते हैं, जो प्रश्न होने पर बताये जाते हैं। और भी ४७ शक्तियों तक विचार किया जाता है । ज्ञानकी महिमा अपरंपार है ऐसा समझना ।

सप्तभंगीका स्वरूप

एकस्मिन्नविरोधेन: प्रमाणनयवाक्यतः ।

सदादिकल्पना सा च सप्तभंगीति सा मता ।अर्थ– प्रमाणको अपेक्षा ( आलम्बन । से या नयकी अपेक्षासे एक ही पदार्थमै विरोधरहित अर्थात् स्याद्वादका सहारा लेकर जो सत्, असत् आदि सात प्रकारकी कल्पना ( विकल्प ) की जाती है, उसको सप्तभंगी कहते हैं। उसके दो भेद हैं-(१) प्रमाणसप्तभंगी ( २ ) नयसप्तभंगी इति । केवलज्ञानको छोड़कर ७ ज्ञानके भेद और ७ नयों के भेद इत्यादि जानना ।

विशेषार्थ

नोट- इस श्लोक द्वारा आचार्य महाराजने पुरुष ( आत्मा ) का श्रद्धेय व उपास्य तत्व क्या है ? यह खासकर बतलाया है, उसीसे उद्धार हो सकता है। वह तत्त्व एक चेतन द्रव्य है शेष पाँच जड़ ( अचेतन ) द्रव्य हैं। जब तक भव्यात्मा चेतन व अचेतनका पृथक् २ ज्ञान श्रद्धान नहीं करता तब तक अज्ञानी रहता है और जब चेतन व जड़का भेद जान लेता है और उसमें भी जड़को उपादेय न मानकर एक अपने शुद्ध स्वरूप आत्माको ही उपादेय-श्रद्धेय व उपास्य मानता है तभी निश्चमसे सम्यग्दृष्टि होता है और मोक्षका अधिकारी माना जाता है ! फलतः जड़ की या मृर्तकी उपासना करनेवाला ( तन-धन-जन-प्रतिमा या शास्त्र आदि पुद्गल द्रव्य व उसके पर्यायोंका उपादेय रूपसे आदर करनेवाला) कभी संसारसे पार नहीं हो सकता न वह सम्यग्दृष्टि कहा जा सकता है अरे ! जड़ ( अचेतन संयोगोपर्याय ) का उपासक या पूजक ( आत्मज्ञान रहित) कैसे पार पायेगा यह विचारणीय है। बस, यही खास तत्त्व इस श्लोकमें बतलाया गया है।

सारांश-चेतनको चेतनकी उपासना व श्रद्धा करना और सबसे सम्बन्ध विच्छेद करना, यही कार्यकारी है। वह चेतन पुरुष पूर्वोक्त प्रकारका है अन्य प्रकारका नहीं है। यदि भिन्न प्रकार माना जायगा तो मिथ्यात्व होगा इत्यादि । आत्मा ( चेतन) का आलम्बन, आत्मा ही है नान्य: इति मूर्ति ( प्रतिमा शास्त्र आदि) का आदर स्मारकरूप निमित्त होनेसे उपचार मानकर किया जाता है सत्य नहीं यह भेद है इसको ठोक २ समझना चाहिए।

अनुजीवी व प्रतिजीवी गुण

जीव ( आत्मा) द्रव्यमें (१) अनुजीवी और (२) प्रतिजीवी दो तरहके गुण रहते हैं । अर्थात् जीवमें विद्यमान रहते हैं या पाये जाते हैं।

(१) अनुजीवीगुणका अर्थ है स्वाश्रित गुण अर्थात् जो अपनी ही अपेक्षासे घटित हो सदा रहे अन्धको अपेक्षा न रखें । जैसे कि जीवद्रव्यमें चेतना-ज्ञान, दर्शन, सुख, बल विशेष गुण अथवा सुख, वीर्य, जीवत्व वगैरह, जिनसे जीवन सिद्ध होता है व स्वतः सिद्ध हैं-पराश्रित या आपेक्षिक नहीं हैं इत्यादि ।

(२) प्रतिजीवीगुणका अर्थ है पराश्रितगुण अर्थात् जो परको अपेक्षासे घटित होते हैं या प्रतिपक्षी गुण, जिनमें जीवनका सम्बन्ध नहीं है अर्थात् जो अनुजीवी नहीं हैं भिन्न हैं। जैसे कि अव्याबाधत्व, यह परकृत बाधासे रहित होने के कारण प्रकट होता है, अनुजीवी नहीं है प्रतिपक्षी हैं। अवगाहत्व, यह परको स्थान नहीं देने से प्रकट होता है या परमें प्रवेश न करनेसे प्रकट होता है। अगुरुलधुत्व, यह परका प्रवेश न होने देनेसे प्रकट होता है। नास्तित्त्व, परमें न रहनेसे यह प्रकट होता है ( परचतुष्टयको अपेक्षा रखता है ) इत्यादि दोनोंका अर्थ समझना। इससे भिन्न सद्भाव रूप या अभाव रूप अर्थ नहीं समझना जैसा कि अन्यत्र लिखा है अस्तु । यथा अभावरूप गुणोंको प्रतिजीवी गुण काहते हैं, ऐसा जो लक्षण लिखा है वहाँ पर अभावरूपका अर्थ, अनुजीवो गुणों के अभावरूप या प्रतिपक्षी रूप अर्थ समझना चाहिए अर्थात जो अनुजीवी रूप नहीं हैं। इसीसे उनका नाम प्रतिजीवी रखा गया है कारण की जीव द्रव्य (आत्मा) का जीवन उनके आश्रित नहीं है ऐसा स्पष्ट समझना चाहिए ।। ९ ।।

English Translation of Purushartha Siddhi Upay Tika Gatha 9

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पुरुषार्थ सिद्धयुपाय स्वाध्याय

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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पुरुषार्थ सिद्धयुपाय स्वाध्याय