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Samādhitantram
and its attribute (guņa) - e.g., “Omniscience (kevalajñāna) is the attribute of the soul,” and “Right faith, knowledge and conduct constitute the path to liberation.” a-2) upacarita sadbhūta vyavahāra naya: This naya holds the self as caught in the meshes of material environment (sopādhi state and makes distinction between the substance (dravya) and its attribute (guņa) – e.g., “Sensory knowledge
(matijñāna) is the attribute of the soul.” b) asadbhūta vyavahāra naya: The term asadbhūta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhūta vyavahāra naya envisages oneness in essentially distinct substances. The expression under this naya is figurative - e.g., an ‘earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhūta vyavahāra naya, too, has two subcategories:
b-1) anupacarita asadbhūta vyavahāra naya: This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacarita has no metaphorical or figurative implication. For example, the statement, “This body is mine,” is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, “Soul is the cause of material karmas (dravya-karma).” b-2) upacarita asadbhūta vyavahāra naya: Upacārita is usage sanctified by convention but has 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 ornament as one's own or certain individuals, son or wife, as one's own. Identification of the self with other things is a figurative and transferred predication or upacārita asadbhūta vyavahāra naya.
(XXII)
