The person that emerges from the ignorance which is the superimposition between the

tman and antman becomes the basis of vyavahra (practical engagement). There are
two kinds of vyavahras: laukika-vyavahra (practical engagement with regards to
worldly matters) that proceeds from the pramas and para-laukika-vyavahra
(practical engagement with regards to other-worldly matters) that proceeds from the
stras (pedagogical texts) concerned with vidhi (religious prescriptions), pratiedha
(religious proscriptions) and moka (liberation).
A person cannot be a pramt (knowing subject) or use the pramas without a false
conception of I and mine with regards to the body and organs. Unless the sense
organs are appropriated to oneself, the operations such as perception, etc. cannot
occur. Unless there is a presiding entity (adhihna) the sense organs will not operate.
Unless a body is superimposed upon by a selfhood, it does not act on anything. If these
conditions are not satisfied and the tman remains unattached, then it cannot become
the pramt (knowing subject). Without being a pramt it cannot operate the
pramaas. Therefore the pramas and stras are objects connected with ignorance.
The difference between the two kinds of vyavahras, the prama-prameya and stra
is that the former is seen even among animals because it is not dependent on any self-
understanding while the latter is restricted to humans inasmuch as it is dependent on a
particular though false self-understanding. Human beings use the pramas in the
same way as do animals. When any sense object such as sound, form, etc. comes into
contact with the particular sense organ such as ears, eyes, etc. then if the knowledge
derived from the senses is cautionary it turns away from the object or if it is congenial it
proceeds towards it. Thus, if cows see a man branding a club they run away thinking
he wants to beat me. On the other hand, when they see one with green grass in his
hand, the run towards him. Human behaviour is no different. The way even wise
humans use pramas is just as spontaneous as the animals and without any prior self-
understanding.
striya vyavahra (learned engagements), on the other hand, arise from knowledge
about the other-worldly connection of the tman. The operation of stra passages
such as a brhmaa should perform yaja is based on the particular adhysa
(superimposition) of vara, rama, vaya, avasth, etc. upon the tman.
Adhysa as explained before is the cognition that something is such and such with
regards to something that is not so. One superimposes upon the tman a variety of
dharmas such as the follows: