________________ Pancastikaya-samgraha essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guna), modes (paryaya), nature (svabhava) and agent (karaka). This naya envisages distinction in an indivisible whole. Sadbhuta vyavahara naya has two subcategories: a-1) anupacarita sadbhuta vyavahara naya (3714afa HG 240ER 7) - This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) and its attribute (guna)- e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhuta vyavahara naya ( 34afa Hua ET T) - This naya holds the self as caught in the meshes of material environment (sopadhi state) and makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Sensory knowledge (matijnana) is the attribute of the soul." b) asadbhuta vyavahara naya ( 3147A TER 72) - The term asadbhuta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhuta vyavahara 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. Asadbhuta vyavahara naya, too, has two subcategories: b-1) anupacarita asadbhuta vyavahara naya (3714afra 3T4G 2ar Te) - 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, "The soul is the cause of material-karmas (dravyakarma)." b-2) upacarita asadbhuta vyavahara naya ( 34afa . .. . . . . . . . . . . . . . . . . . . . . . XXXII