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practical and the commonsense point of view.1 A thing can be understood in respect of its substance and its modifications. With reference to the substance, it has its forms like the matter (pudgala), dharma (principle of motion), adharma (principle of rest), ākāśa (space) and kāla (time). With reference to the modifications as substance, we find various classifications of the jīva substances, like the siddha jīvas and the samsari jivas. These classifications may be based on different principles like the presence of the attributes in different degrees at a particular time or the evolutionary process wherein the attributes are presented in a chronological order. This naya aims at analysing the nature of the object for practical purpose. When we know an object like a pot (ghața), we are more concerned with understanding the nature of the object in its modifications and attributes rather than in its generality i. e., potness or the pot in general (ghatatva). Similarly, if a patient is to be given medicine, we do not merely say that the medicine should be given, but we specify a particular medicine.
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Vyavahāranaya is practical in outlook. Without its pragmatic nature for the empirical world vyavahāranaya has no value. Vyavaharanaya is of two types: (1) sāmānya bhedaka wherein we are concerned with presenting the general nature of the object. For example, in describing the dravya we try to present the distinction between the jiva dravya and ajīva drava (2) viśeşa bhedaka; gives the analysis of the specific nature of a thing and makes distinctions in the various types of the thing on the basis of differentia. For example, samsārī jīvas gie classified into nāraki (living in hell), tiryak (lower animals), manuşya (human beings) and deva (heavenly beings). This kind of distinction on the basis of specific nature of the object continues to be made till we reach the minimal point where we get the individual only and not a type of species. Below this point, there would be no distinction possible. The main use of this naya is to understand the phenomenal world in its details. It is consistent with the practical outlook of life.
1 Tattvärthabhāṣya 1, 35 2 Viseşāvasyakabhāṣyavṛtti 3 Laghiyastraya 3, 6, 70
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