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21. sämanyagrāhī saṁgrahaḥ.
Illuminator of Jaina Tenets
tatra sattāmātragrāhi paraḥ. yatha-viśvam ekaṁ sato'viseṣāt. dravyatvädyavantara-sāmānyagrāhī aparaḥ. yatha dharmādīnāṁ şaddravyānām aikyam dravyatvāviseṣāt.
(Aph.) The unitive apprehension of the common character (in disregard of its specific features) is called the synthetic approach (XXI)
[Lustre X
(Gloss) (It has two grades, viz. (i) higher and (ii) lower). The higher takes cognizance of the summum genus, existence as such; for example, the proposition, "The universe is one, being inseparable from existence". The lower one takes cognizance of the less comprehensive genera. Thus it puts all classes of substances-dharma, adharma, space, time, matter and soul-under one class, viz. substance on the basis of the common character 'substancehood". (It thus takes note of the unity of all the different substances in respect of their common character of substancehood).
(Note) The monistic Vedanta emphasizes the unitive character of all that exists by regarding existence as the one character of entities. If the assertion of the unity and the identity of all things in disregard of their variations and differences is a case of this way of approach in excelsis, the recognition of other subclasses in the NyayaVaiseşşika metaphysics is also inspired by this way of approach. The distinctive mark of this approach is its concentration on the aspect of unity in disregard of diversity.
22. eggîarufai qurfafa faĦant suggız: 1
यथा - यत्सत्, तत् द्रव्यं पर्यायो वा ।
22. samgrhitärthānāṁ yathāvidhi vibhedako vyavahāraḥ. yatha-yat sat, tat dravyaṁ paryāyo vā.
(Aph.) The systematic differentiation of the synthetic class-concepts is (effected by) the analytic approach. (XXII)
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(Gloss) For example, what is existent is either an (enduring) substance or a (transitional) mode.
२३. वर्तमानपर्यायग्राही ऋजुसूत्रः ।
यथा - सुखमयोऽयं समयः ।
23. vartamānaparyāyagrāhi rjusutraḥ.
yatha-sukhamayo'yam samayaḥ.
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