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his own body. Now all these observations are true though the first statement presents a broadly generalized concept and the last the most specific one, the intermediate locations representing graduated scale of specification. This way of approach has been called naigama. It takes both the aspects of the truth i.e. universal and particular into consideration but emphasizing on either of the two at a time. (ii) Samgraha Naya
Saṁgraha Naya is the collective or class point of view. Samgraha is a naya in which the general qualities of the things are taken into consideration, without ignoring the specific qualities of the thing, but the emphasis is given on the general qualities alone. This naya is also recognized by the Sāṁkhya and the Advaita schools of Indian philosophy. For example, when the word substance or dravya is used for it as a class which signifies all types of substances. Such a view is only partially correct but does not give the idea of the whole. For it ignores the specific characteristics of that thing. Jains cite vedānta as suffering from this fallacy, when it extracts only one class characteristic saying that everything is 'sat' and whatsoever is 'sat' is Brahman and rest is māya. While explaining nayas, he said : ‘sarvekam sadviśesāt, - that is, all is one because they are sat and have equal existence. In the Sthānāngasūtra, we get sūtras such as these : there is one soul, there is one loka (universe). For compatibility of these sūtras, we have to depend on sangraha naya, this naya regards, all soul as one. So, according to it, “ege āyā sūtra can be accepted. Here, it is to be noted that with the help of sangraha naya, above-mentioned sūtras can be corelated without crossing the limits of āgamaic principles. It is a generic or synthetic view. It seeks for the unity in diversity.
Bhikṣu Nyāya Karņīkā of Ācārya Tulsi, op.cit., 5.6. ? sarvamekam sadviseșāt. Sabhāsya Tattvārthādhigamasūtra, 1.35, p. 65. 3 Thānam, Ladnun: Jain Vishva Bharati, Vikram Samvat 2033, sthāna-1.2, p. 5.
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