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A SOURCE-BOOK IN JAINA PHILOSOPHY
not deny reality of the distinctions and the paryāyas, as do the Vedāntins in considering the external world as an appearance.
In the Buddhistic literature, a distinction has been made between paramārtha satya (ultimate truth) and lokasaṁvrtti satya (the practical truth). What the Buddhist in the Vijñānavāda and the Śünyavāda call the paramārtha satya and the Vedāntins call the pāramārthika drsti, the Jainas call it the bhūtārthanaya or the niscayanaya.
Vyavahāranaya has been distinguished into two types : (1) sad. bhūta vyavahāranaya and (2) asadbhūtavyavahāranaya. Sadbhūtayyavaharanaya refers to the analysis of substance and its qualities while describing a thing. This naya has two forms: (a) upacariti sadbhūta and (b) anupacarita sadbhūta. That vyavahāra naya which grasps the nature of the objects with reference to its substance and its attributes in the relational and conditional form is called upacarita sadbhūtavy:avahāra naya. And the naya or a point of view which tries to understand the relation between substance and its attributes without their being essentially related, is called Anupcarita sadbhūta vyavahāranaya. Matijñāna and śrutajñāna are attributes of jīva from the practical point of view. In the case of matijñāna conditioned by empirical adjuncts due to the encrustations of karma is the jīva. It is considered to be a phenomenal approach to the understanding of the jñāna, because it is not pure and free jñāna. It is called upacarita. In the case of anupacarita sadbhūta vyavahāranaya there is the awareness of the distinction between the object and attributes. The soul and its attribute of jāna are considered to be distinct and without any conditioning due to freedom from karma. Kevalajñāna is the pure jñāna of the soul and it is unconditioned. Kevalajñāna is free from impurities and passions. In this, we are aware of the distinction between the substance and its attributes.
Asadbhūtayyayahāranaya can also be distinguished into two forms as (1) upacarita and(2) anupacarita. Anu pacurita asadhūta vyavahāranaya tries to understand the relation between the substance and its attributes as in the case of the body and the jīva. The relation is not inhe
1 Madhyamikakārikā, āryasatyaparikṣā, sl. 8.
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