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A SOURCE-BOOK IN JAINA PHILOSOPHY
Vyavahāra drșți (practical point of view) does not merely grasp the substance, but it also presents the particular distinctions of the object for the sake of understanding the nature of the object. In this sense, we can say although its function is analytic, it is not restricted to the analysis of modes only. It is more concerned with the presentạtion of a thing with its specific attributes and modes. Therefore, it is referred to as dravyārthika naya (concerning dravya). Naigama, sangraha and vyavahāra nayas are forms of dravyārthika nayas.1 5 VYAVAHĀRANAYABHASA (FALLACY OF VYAVAHĀRANAYA)
The point of view which is not consistent with the practical point of view and which presents a picture contrary the existing nature of the object is called vyavahāranayābhāsa. It is a fallacy concerning vyavahāranaya.? Vyavahāranaya makes a distinction between substance (dravya) and its modifications (paryāyas). But this distinction is not absolute. If the distinction were to be considered as absolute and not relative then it becomes inconsistent with the presenation of the object as it is. And that is vyavahāranayābhāsa. Cārvāka darśa make a distinction between substance and its modifications. It posits reality as consisting of the modes of the four elements-earth, water, fire, and air and nothing else. Consciousness also is a product of the modes of these elements i. e., due to the metabolic changes of the body. This is vyavahāranayābhāsa.
5 RJUSŪTRANAYA Rjüstranaya is restricted to the understanding of the modes and he states of the momentary present, and not as a continuum. It looks at the object as a modification of the momentary present. The past modifications are destroyed, the future modifications are yet to come; the two cannot be comprehended. What we can get to know is the momentary present and the states and events in the present moment. Attempt to know the past modes or the future ones would be futile
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Pramāṇanayatattväloka 7, 6. Tattvārthaślokavārtika p. 271 Pramāṇanayatattväloka 7, 25 Pramāṇanayatartvāloka 7, 26
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