________________ Preface असद्भूत व्यवहार नय) - Upacarita is usage sanctified by convention but with no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body; e.g., "My ornament." Only in a figurative sense can one call the ornament as one's own; similarly, certain individuals, the son or the wife, as one's own. Identification of the self with other things is a figurative and transferred predication and that is upacarita asadbhuta vyavahara naya. Though the transcendental point-of-view (niscaya naya) and the empirical point-of-view (vyavahara naya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point-of-view (niscaya naya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point-ofview (vyavahara naya) is recommended. The beginner is first trained through the empirical point-of-view (vyavahara naya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (vyavahara naya). However, the discourse is of no use if the learner knows only the empirical point-of-view (vyavahara naya); the transcendental point-of-view (niscaya naya) must never be lost sight of. Just like for the man who has not known the lion, the cat symbolizes the lion, in the same way, the man not aware of the transcendental point-of-view (niscaya naya) wrongly assumes the empirical point-of-view (uyavahara naya) as the Truth. The learner who, after understanding the true nature of substances from both points-of-view, the transcendental as well as the empirical, gets unbiased toward any of these reaps the full benefit of the teachings. Attainment of the state of without-attachment (vitaraga) is possible only by relying on both points-of-view, the real (niscaya) and the empirical (vyavahara). When applied in relation to each other, these two points-of . . . . . . . . . . XXXIII
