Samaysar …02

 

Then the question  arises that which is that Shuddha Atma whose form should be known ? In answer the next gatha sutra is authored-

Gatha 6: The Gyayak Bhava is neither Apramatta (without Pramad)  or Pramatta ( with pramad). In this way it is called Shuddha; and the one which is known in Gyayak form, it is that only and none else.

Commentary: Which by itself is Siddha ( not produced by anyone) hence it is eternal sovereignty form; being indestructible it is infinite; being always illuminated form it is not momentary and it is clearly illuminated Jyoti. Such is the Gyayak Bhava. In the worldly state from aspect of eternal bandh paryaya, in spite of being one with karma pudgalas like milk-water, if observed from aspect of Dravya nature then due to strangeness of unlimited fruition of mass of kashayas which result in several Shubha ashubha bhavas generating punya-pap, it does not manifest in their form. Thus it does not become insentient bhava form from gyayak bhava. Hence it is neither Pramatta ( without restraint) nor Apramatta ( with restraint). The same is venerated different from bhavas of all other dravyas  and is called as ‘Shuddha’.      

And just as fire being of the shape of burnable things is called as combustion, even then  it does not have impurity caused by burnable products; in the same way that the gyayak nature of that bhava is  famous being of the shape of Gyeya, even then it does not have impurity due to gyeya. Since the one which was known as Gyayak form  in the state of being  of the shape of gyeya, in the state of knowing own form also, like lamp , having oneness of karta-karma  it is gyayak only – himself knows ; hence self is karta and knows self hence self is karma also. ( Just as in the state of illuminating pots and pans also it is lamp and in the state of illuminating self  also it is lamp only, nothing else; in the same way the Gyayak should be understood.)

Bhavartha- The impurity is caused by conjoining with other Dravya. In that the original Dravya does not become another Dravya form but merely due to nimitta of other Dravya, its state becomes impure. From aspect of Dravya the Dravya is same as it was and if observed from aspect of paryaya then it appears impure only. In the same way the nature of Atma is Gyayak form only and its state with the nimitta of pudgala karma is ragas etc. form impure, which is paryaya. If observed from aspect of paryaya then it appears impure only and if observed from aspect of Dravya then   the gyayak remained Gyayak only and it did not become corporeal anytime. Here Dravya Drishti is primary in  this narration. The divisions of Pramatta-Apramatta are conjoined paryayas with other Dravya. This impurity is insignificant in Dravya Drishti, it is Vyavahara, unreal, untrue, Upachar. The Dravya Drishti is Shuddha, undivided, nishchaya, true and real. Hence Atma is gyayak only; there are no division of it; hence it is not Pramatta-Apramatta . The name ‘Gyayak’ is also given because of knowing gyeya; since when the image of gyeya is reflected then such experience is felt in the gyan; even so it does not have impurity  caused by gyeya. Since the way gyeya was perceived in the gyan, the same way upon experiencing gyayak it was gyayak only. ‘The one knowing is myself only; there is none other’-  with such experience of the self in undivided form, the karta of the kriya of knowing is self only and the one known, that  karma is also self only.  Such one gyayak alone is himself Shuddha. This is subject of Shuddha naya. Other divisions in conjunction with others are all divisions form subject of ashuddha Dravyarthika naya. The Ashuddha Dravyarthika naya from aspect of Shuddha Dravya is also Paryayarthika only, hence it is Vyavahara naya only- such is the implication.

Here it should be known that the dictum  of Jina faith  is Syadvad form, hence Ashuddha naya should not  be treated as absolutely untrue, since  from aspect of Syadvad Praman the shuddhata and Ashuddhata both are dharmas of vastu. And the vastu dharma is sovereignty of  vastu. The difference is this much only that ashuddhata occurs in conjunction with other Dravya. Ashuddha naya is called despicable here since the subject of Ashuddha naya is world and in the world the Atma suffers misery. When himself he separates from other Dravya then world is renounced and misery is eliminated. In this way for elimination of dukh the preachment of Shuddha naya is primary. By calling Ashuddha naya as untrue it should not be believed that like flowers of the sky that Vastu dharma does not exist at all. By believing it absolutely ekant form is  Mithyatva. Hence taking recourse to Syadvad the Shuddha naya should be resorted to. After attainment of nature Shuddha naya also need not be resorted to. The vastu form is as it is – this is Praman Drishti. Its result is Veetragata. It is suitable to decide thus.  Here (gyayak Bhava) Pramatta-Apramatta are not there- this is told. In the chain of Gunasthana upto sixth gunasthana is called Pramatta and from seventh onwards it is called   Apramatta. But all these Gunasthana are in the narration of Ashuddha naya. From aspect of Shuddha naya the Atma is gyayak only.

Tatparya Vritti Commentary: Now who is the Shuddha Atma – upon asking, it is replied-

From aspect of Shuddha Dravyarthika naya ( Paarinamik bhava)  due to lack of Shubha-ashubha bhava form manifestations, the Atma is not Apramatta or Pramatta. With Pramatta word all the six gunasthana from Mithya Drishti to Pramatta Sanyat and with Apramatta word the last eight gunasthana from seventh Apramatta Gunasthana to AyogKevali Gunasthana are included. What form of karta is he ? Taking recourse to Shuddha naya the Gyan form bhava or substance is Shuddha Atma. Then what is he? The gyata or Shuddha Atma is that  only or is Gyata only – such is the meaning.

Bhavartha: From  aspect of Shuddha dravyarthika naya, Jiva is not savikalpa and Nirvikalpa Paryaya form. Such Gyayak natured sovereign Dravya which is known in Shuddha form i.e. experienced , that is that (what is known)  only. Shri Acharya Deva had told in Gatha 5 that ‘ I shall describe the undifferentiated jewel trio form jiva which is singular form  by means of own experience’ that he has done so here.

In this way the first stage with six independent gathas is completed. After this just as the vikalpas of Pramatta etc. gunasthana ( from first to karya siddha) belong to Jiva from aspect of Vyavahara naya, and from aspect of Shuddha Dravyarthika Nishchaya naya the vikalpas of Pramatta etc. gunasthana do not belong to jiva; in the same way the vikalpa of darshan, gyan, charitra do not belong to Jiva, this is preached.

Now the question arises that Darshan, Gyan and Charitra have been called as Dharma of Atma , but these are three divisions and with such divisions form bhavas the Atma becomes Ashuddha ? In reply the Gatha sutra is narrated-

Gatha 7: Charitra, Darshan and Gyan these three bhavas of Gyani are described from aspect of Vyavahara. From aspect of Nishchaya, gyan is also not there, Charitra is also not there  and Darshan is also not there; Gyani is merely Shuddha Gyayak only. 

Commentary : Leave apart the ashuddhata with the nimitta of Bandh paryaya to this Gyayak Atma, he does not have darshan-gyan-charitra also; since the one who is not expert in single dharmi having infinite dharmas – to such close disciples, there is preachment of Acharyas for describing Dharmi by means of several dharmas; even though dharma and dharmi are undifferentiated by nature  even then by differentiating from aspect of name, such preachment is there from  aspect of Vyavahara only, that gyani has darshan, gyan, charitra; but if observed from aspect of reality then infinite paryayas have been swallowed by one Dravya which is one, having mixed taste, undifferentiated; for the one experiencing such nature there is neither darshan, nor gyan, nor charitra; merely he is Shuddha gyayak only.

Bhavartha : This Shuddha  Atma becomes ashuddha with the nimitta of karma bandh, leave apart this point, it does not even have divisions of darshan, gyan, charitra also, since the thing is infinite dharma form single dharmi. But the people practicing Vyavahara only understand  dharmas and do not know the dharmi; hence considering some extraordinary dharmas of the substance, even in the undifferentiated substance the different name form differences of dharmas is created and it is directed that gyani has darshan, gyan, charitra. In this way in undifferentiated the differences are created, hence it is Vyavahara. If considered in reality then one Dravya has swallowed infinite paryayas in undifferentiated form hence there is no difference.

Here someone may say that paryaya is also division of Dravya  and it is not non-substance; then why should it be called as Vyavahara? Its solution is this – it is alright, but here the preachment is made from aspect of Dravya Drishti with undifferentiated as primary. By calling differences as insignificant only in  undifferentiated Drishti the undifferentiated can be known properly. Hence ignoring the differences it is termed as Vyavahara. Here the intent is that in differentiated Drishti the Nirvikalpa  state is not attained and the saragi keeps having vikalpa; hence so long as the ragas etc. are not eliminated till then  with differences being ignored the undifferentiated form nirvikalpa experience is  carried out. After attainment of Veetrag state he becomes knower of  differentiated-undifferentiated substance, there the recourse to naya does not remain.

Tatparya Vritti Commentary: Here just as Pramatta etc. differences of Gunasthana are existent in the jiva from aspect of Vyavahara naya, from  aspect of Shuddha Dravyarthika Nishchaya naya those differences are not present in Jiva. In the same way the differences of gunas of darshan-gyan-charitra  also are not present in Jiva – this is preached. From aspect of Sadbhoot Vyavahara naya the preachment is  given . Whose? Of the gyani jiva. What? Divisions of darshan-gyan-charitra form. From aspect of Shuddha Nishchaya naya neither gyan is there, nor charitra is there, nor darshan is there. Then what is the form of Gyani jiva? Gyayak Shuddha Chaitanya swabhava only is nature of Jiva . He is Shuddha only devoid of raga etc. Here the meaning is this – Just as from aspect of Nishchaya naya the fire is one only in undifferentiated form, later in differentiated form  from aspect of Vyavahara naya the fire burns, hence combustive, digestive causing digestion and illuminates hence illuminator- in this   way the fire is said to be of three types by differences of subjects. In the same way Jiva also from aspect of Nishchaya form undifferentiated naya being Shuddha Chaitanya form, even then  from aspect of differentiated form Vyavahara naya the one who knows is gyan, the one  who sees is darshan and the one  who conducts is Charitra. In this way with differences of subjects the Jiva is described in three  different forms.

Now again this question arises that if it so, then only one reality should be preached, why the Vyavahara is told? In answer this Gatha Sutra is authored-

Gatha 8: Just as no one is capable of making  understand the nature of any thing to Anarya ( Mleccha) person without usage of Anarya language, in the same way without Vyavahara the preachment of reality is not possible.

Commentary:  Just as some Brahman tells some Mleccha the word ‘Swasti’ then that Mleccha without knowing the meaning of the word continues to stare at the Brahman like an animal. However when some other person knowing the languages of Brahman and mleccha tell him in mleccha language that the word ‘swasti’ means that ‘ let you be benefited indefinitely’ , then that mleccha understanding the meaning of the word ‘swasti’ gets overwhelmed and in gratitude his eyes get filled with tears of joy. In the same way the people following Vyavahara do not understand the meaning of the word “Atma” and continue to stare at the speaker like an animal. However when some Acharya traversing on the path of Vyavahara-Nishchaya driving the chariot of Samyak Gyan form, staying in the Vyavahara marg tells him the meaning of ‘Atma’ as ‘ the one which is always existent in darshan-gyan-charitra that is Atma’, then with immediately generated pleasure, the waves of gyan  start leaping in his heart, such Vyavahara follower immediately understands the meaning of ‘Atma’ well.  In this way the world is like Mleccha and Vyavahara naya is like Mleccha language which describes the reality. Hence Vyavahara is suitable to be applied. However Brahman should not become Mleccha -  with such dictum that Vyavahara naya should not be followed.

Bhavartha – People do not know  Shuddha naya , since the subject of Shuddha naya is undifferentiated singular substance; but they do know Ashuddha naya only, since its subject is in several  differentiated forms; hence they can understand reality by means of Vyavahara only. Therefore knowing the Vyavahara naya to be narrator of reality, it is preached. From this it should not be interpreted that here Vyavahara is to be taken recourse to. Actually renouncing the recourse to Vyavahara, one is made to enter reality- this is the intent.

Tatparya Vritti Commentary– Now if Darshan-Gyan-Charitra do not belong to Jiva from aspect of Shuddha Nishchaya naya, then only one reality should be described and Vyavahara should not be stated. Upon asking this question  Acharya responds that it is not so- since he is not capable. Who? Anarya Mleccha. What is he not capable of? Understanding the preachment. Why so? Without usage of Anarya Mleccha language – this is the allegory. Now Siddhant is stated- In the same way without usage of Vyavahara naya the preachment of reality is not possible. Here the intent is that just as some Brahman or Sadhu went to the village of Mleccha people. There upon being offered Namaskar by Mleccha , the Brahman or Sadhu tells him ‘Swasti’. Without knowing the meaning of ‘Swasti’ as ‘ Let you be indefinitely benefited’ he continues to stare at Brahman like an  animal. In the same way this Agyani person upon being told of ‘Atma’ without knowing the meaning of Atma continues to stare like animal. However when a person knowledgeable of Nishchaya-Vyavahara tell him the meaning is that ‘jiva having Samyak darshan-gyan-charitra’ then being satisfied he understands. In  this way with  narration of primacy of differentiated-undifferentiated jewel trio, the second stage is completed.

 Now question arises that how Vyavahara naya is narrator of reality? For this example form gatha is told-

Gatha 9 &10 - The Jiva who really knows this only one Shuddha Atma with Shruta Gyan by means of experience (facing it), he is called by the Rishishwara Shruta Kevali knowing the Lok explicitly. The Jiva who knows all the shruta Gyan,  he is called as Shruta Kevali by Jinadeva, since all gyan is atma only hence that jiva is shruta kevali.

Commentary: Firstly, “ those who know only Shuddha atma with shruta, they are shruta kevali” -this is reality. “those who know all shruta gyan, they are shruta kevali” -this is Vyavahara. Here two sides are examined- The above described all gyan is Atma of non-Atma ? If it is called non-Atma then it is not right, since all the corporeal non-Atma form Akash etc. five dravyas which are there, they do  not have oneness with Gyan ( since gyan is not proved to be there in them) Hence in the absence of another side ‘Gyan is Atma only’ this is established. Hence Shruta Gyan is also Atma. Therefore ‘the one who knows Atma, he is Shruta Kevali’ this gets established and this is reality only. In this way the Vyavahara of describing difference of gyan and gyani also  narrates reality only, it has not described anything different. And ‘ Those who know only shuddha Atma by shruta, they are shruta Kevali’ such description of reality not being possible ‘those who know all shruta gyan, they are shruta kevali’ such Vyavahara  establishes itself strongly with narration of reality.

Bhavartha  - The one who knows undifferentiated form gyayak alone Shuddha atma by means of shastra gyan, he is Shruta Kevali. This is the Nishchaya Statement. And the one who knows all the shastra gyan, he also has known  gyan and thus Atma since whatever  is gyan, that is Atma only; hence the Vyavahara describing division of Gyan-Gyani also has told the reality, and nothing else. Since the subject of reality is not describable in words in certain aspect, hence Vyavahara naya only describes the Atma explicitly, thus it should be known.

Tatparya Vritti Commentary- Now  with Vyavahara described in previous gathas the reality is known- that meaning only is told – The Karta who knows/ experiences totally with  bhava shruta form gyan of own experience  - with Nirvikalpa Samadhi form means, the explicit form atma – in  what form atma ? – he experiences the independent Atma free of ragas etc., that jiva is called Nishchaya Shruta kevali by the Param rishi people who illuminate the Lok. With this gatha the characteristics of Nishchaya Shruta Kevali is described. Now the one  who knows the Dwadashang form complete Dravya Shruta  is called as Vyavahara Shruta Kevali by Jinendra Omniscient. Why? Since by means of Dravya shruta the Bhava shruta gyan is generated . Atma becomes Bhava shruta gyani. How ? The gyan of all subjects or other subjects is carried out by atma hence he is Dravya Shruta Kevali. The implication is that the one with Bhava shruta form gyan of own experience knows Shuddha Atma, he is Nishchaya Shruta Kevali, but the one who does not  experience the own Shuddha atma, does not have its bhavana and knows external subjects form substances subjects of Dravya shruta, he is Vyavahara Shruta Kevali.

Niyamsar Gatha 169: From aspect of Vyavahara naya Kevali Bhagwan knows the Lok-Alok and not Atma. If someone  says thus, then what is wrong? There is nothing wrong.

Hence from aspect of Nishchaya naya the Dravya Shruta Kevali does not have experience of Atma, if someone derives such meaning then it is wrong. Since Mithya Gyani ( without having Atma experience) Jiva is knowledgeable of only eleven Angs and nine poorvas.

Q: Whether in these times also shruta kevalis exist with the strength  of gyan of own experience ? 

A: It is not so, since earlier the people had Shukla dhyan form gyan of own experience (shuddhopayoga) which does not occur in these times. However the gyan of own experience of dharma dhyan form does occur presently. ( Means that from aspect of nature the shuddhopayoga is experienced even now , but from aspect of clarity the Shukla dhyan is not experienced)   In this way with two gathas of Nishchaya-Vyavahara Shruta Kevali the third stage is completed.

Extra Gatha 1:  Now with the beginning half of Gatha the bhavana of differentiated jewel trio and with second half the bhavana of undifferentiated jewel trio is described-

Bhavana should  be strongly carried out in Gyan, Darshan and Charitra since these three are also Atma with undifferentiated naya, hence carry out bhavana of Atma.

Commentary – The bhavana of  Samyak darshan, Samyak Gyan and Samyak Charitra should be carried out definitely since these three for sure are Atma only; hence carry out bhavana of Shuddha atma.

Extra Gatha 2: Now the result of bhavana of differentiated- undifferentiated jewel trio is told-

The one who engages in Samyak conduct continuously  engrossed in this Atma Bhavana, that Muni in short while attain salvation from all the miseries.

Commentary- The Karta Muni – engaged in Tapa always engrossed in this Atma bhavana carries out Samyak conduct  with  Bhavana, that Muni in short while attains liberation from all miseries. In this way with these two gathas describing the Bhavana of Nishchaya-Vyavahara jewel trio and result of this Bhavana the fourth stage is completed.

Now the question arises that earlier it was told that Vyavahara should not be followed, but if it described the reality then why such Vyavahara should not be followed? In answer this Gatha sutra is told-

Gatha 11: Vyavahara naya is unreal and Shuddha naya is real, this has been told by Rishishwaras; the jiva who takes recourse to reality, that jiva is surely Samyak Drishti.

Commentary:  All the Vyavahara naya is unreal, since it reveals the non existent, untrue, unreal meaning. Shuddha naya being real reveals existent, true and real meaning. This is told with allegory- Just as with mixing of mud, whose pure bhava has become obscured, such water upon being experienced by people not having rationality between water and mud,  experience the water as impure only. However those having rationality of water and mud separate it by dropping alum in it and thus experience that water as pure only cleansing it by means of  purushartha. In the same way with the conjoining of strong karmas the gyayak bhavas get obscured. The purush experiencing such Atma without differentiating Atma and Karma and being deluded hearted with Vyavahara,  experiences such Atma  as having several forms of bhavas. But those knowing Shuddha naya, with the rationality of Atma and karma by means of knowledge with Shuddha naya,  with the gyayak bhava revealed by means of purushartha, experience the atma with illuminated gyayak bhava. Here the Shuddha naya is like Alum, hence those who take recourse to Shuddha naya  they only are Samyak Drishti due to Samyak Observation. The others are not Samyak Drishti who take recourse to Ashuddha naya totally. Hence the Vyavahara naya is not suitable for following for those who see the Atma as different from Karmas.

Bhavartha : Here Vyavahara naya has been called as unreal and Shuddha naya as real. Whose subject is non existent is called unreal. The reason for calling Vyavahara naya as unreal is that the subject of Shuddha naya is undifferentiated singular form Nitya Dravya, in its Drishti the divisions are not seen; hence in its Drishti the divisions are non existent, untrue only. It should not be misunderstood that there is no divisions form substance at all. If that is believed then just as Vedant faith followers call upon seeing divisions form Anitya as non vastu in Maya form and call all pervasive one undivided Nitya Shuddha Bramha as Vastu, it would be established like that. With that one  would be proved to be  the absolute ekant  Shuddha naya philosophy form Mithya Drishti. Therefore it should be understood that JinaVani is Syadvad form. Out of necessity it calls naya as primary-secondary. The divisions form Vyavahara side  of Jivas is  there since eternal times and its preachment is also carried out by all jivas mutually. In JinaVani the preachment of Vyavahara is carried out in the form  of  supporter of Shuddha naya several times; but its result is world only. The side of Shuddha naya was never considered and its preachment is also rare- only few places it is found. Hence the benefactor Shri Guru knowing the result of acceptance of Shuddha naya as Moksha has carried out its preachment primarily that “Shuddha naya is real, true; with its recourse one can be Samyak Drishti; without knowing it so long as jiva is engaged in Vyavahara, till then the Gyan-shraddhan form Nishchaya Samyaktva of Atma cannot be attained. “- this is the implication.

Tatparya Vritti Commentary– Now just as some Brahman etc. special people only at the time of explaining to Mleccha people speak Mleccha language, not at other times; in the same way the Gyani purush also at the time of explaining to Agyani take recourse to Vyavahara and not at other times. Why? Since Vyavahara naya is untrue. Same is elaborated-

Vyavahara naya is untrue.  Shuddha Nishchaya naya has been called as real true. Then  with which  naya one becomes Samyak Drishti? With recourse to real true Nishchaya naya, with attainment of Nishchaya naya, with being existent in Nishchaya naya clearly Jiva becomes Samyak Drishti.

Further in second lecture the Vyavahara is called unreal  and real. Not only Vyavahara is called real-unreal,  even Shuddha Nishchaya naya also has been called real-unreal. In this way in the lecture of naya the Vyavahara naya is two types with divisions of real-unreal. Nishchaya naya also with divisions of Shuddha and ashuddha Nishchaya has two types. In this way there are four naya. Here the meaning is that just as some villager drinks water with mud, but the city dweller drinks pure water by putting alum in it. In the same way the non-rational jiva without own experience form bhavana of divisions experiences the Atma along with Mithyatva ragas etc. vibhava manifestations and the Samyak Drishti Jiva with  the power of undivided jewel trio characteristics form Nirvikalpa Samadhi taking recourse to Nishchaya naya (like Alum) experiences the Shuddha atma.

Now this Vyavahara naya is also meaningful at some times for some people , it should not be negated totally; that is preached here –

Gatha 12 : Those who have reached Shuddha  naya and attained Shraddha and became completely gyan-charitra form, for them the preachment of Shuddha naya dictating  Shuddha atma is worth knowing and those jivas who have not attained complete bhava of shraddha-gyan-charitra; who are still existent in Sadhak state,  for them the preachment with Vyavahara is advisable.

Commentary- Those people who experience supreme bhava of substance like that of  pure gold in the last stage of purification, for them the intermediate middle order bhavas are not experienced similar to the impure gold in the first,  second stages of purification. Hence the Shuddha naya only, being similar to the highest purity gold, which is described as the immobile, indivisible single bhava form – such Shuddha naya only is meaningful for knowing . However those people who experience the intermediate middle order bhava similar to the first, second stages of purification  of impure gold, they do not have the experience of supreme bhava like that of Shuddha gold in the last stage of purification.  Hence the Vyavahara  naya, which describes ashuddha Dravya  wherein different bhavas of different types are shown, like  several alphabet streams of different kinds, is worthy of knowledge at that time  since such is the system of Teertha and result of Teertha. (  From where one attains salvation that is Teertha; such is Vyavahara dharma and getting across is the result of Vyavahara dharma; or the attainment of own nature is result of Teertha.)   Elsewhere also it is told that-

Meaning- Acharya says that O Bhavya Jivas! If you wish to follow Jina faith then Vyavaahara and Nishchaya – do not abandon both nayas ; since without Vyavahara naya the Teertha-Vyavahara path would be eradicated and without Nishchaya naya the Tattva would be destroyed.

Bhavartha – In the Lok the gold is known to have purity of 16  cycles of purification. Upto fifteen cycles it does have impurity etc. form contamination of conjunction with others, hence till then it is called Ashuddha. When it undergoes the 16^th cycle then it appears as Shuddha gold of 16 cycles. Those who have gyan, shraddhan and attainment of   gold of 16 cycle, they do not have any use of the gold of 15 cycle purity. And to those who have  not attained Shuddha gold of 16 cycle purity, for them the gold of 15 cycles purity is also meaningful. In the same way this Jiva named substance is attaining  several impure forms in conjunction with Pudgala. To the one who has attained gyan of one gyayakatva ( gyayak nature) alone different from all other dravyas, shraddhan and attainment of conduct – these three together, for him the ashuddha naya describing generation of several forms in conjunction with pudgala is not meaningful at all. However where Shuddha bhava has not been attained, till then whatever is the description of ashuddha naya, it is meaningful in accordance with the state. So long as the attainment of real gyan-shraddhan form Samyak darshan has not happened, till then listening to Jina words wherein real preachment is done, acceptance of them, and bhakti of Shri Jina Guru preaching Jina words, darshan of Jina image etc. are meaningful by engaging in Vyavahara marg. Those who have attained Shraddhan-Gyan  but the  direct attainment has not occurred, for them the earlier described activities,  acceptance of AnuVrita, MahaVrita renouncing recourse of other dravyas, samiti, gupti and engagement in Dhyan form of Panch Parameshthi and company of others practicing the same, practice of shastras for vishesh learning etc, practicing of such form Vyavahara marg himself and making other practice- such preachment of Vyavahara naya is meaningful to follow. Vyavahara naya is called untrue in certain aspect; but if someone believing it to be completely untrue abandons it then he would renounce the shubhopayoga form Vyavahara itself and since Shuddhopayoga has not been attained then coming to Ashubhopayoga, getting corrupted, he would manifest in promiscuous form  and traverse in world in Narak, Nigod gati etc. Hence so long Shuddha Atma the subject of Shuddha naya is not attained, till then Vyavahara naya is also meaningful – such is the preachment of shri gurus in Syadvad faith.

Continued…..