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PRAMANA-NAYA-TATTVALOKALAMKARA. 131
Commentary. This is exactly the position of the Advaita and the Sankhya stesyms which are thus fallacious,--the doctrine being opposed to the matter of our perception and that of our conative pursuit.
Sutra, 19. The Samgraha, having for its object the Non-ultimate general property consists in attending to the minor generalities e.g., Thinghood and neglecting (for the time being) the particular modes.
Commentary. While the Para-Samgraha considers only the abstract and the most fundamental essence of things, the Apara-Samgraha deals with the general properties and essences of things, so that the object of the latter applies to a lesser number of individuals. Like the Para-Samgraha, the Apara-Samgraha also avoids (for the time being) the consideration of the particulars, as far as possible.
Sutra, 20. For instance : Since Thing-hood cannot be different (in different things), all the substances viz., the Principle of Motion (Dharma) the Principle of Rest (Adharma), Space (Akasa), Time (Kala) Matter (Pudgala) and Soul (Jiva), are but of the same nature.
Commentary. Here the various substances or realities are considered in regard to their common nature. Now, so far as this common nature of theirs—Thing-hood i.e,, their being Things or Substances -is concerned, all the six substances may be said to be of one and the same nature. Similarly, with regard to the fact of their being Modes,—the Conscious and the Unconscious may be said to be of the same nature.
Sutra, 21. The Fallacy in regard to this standpoint consists in laying exclusive emphasis on Thing-hood etc. and denying their various modes.
Commentary. The fallacious Apara-Samgraha is illustrated below. Shree Sudharmaswami Gyanbhandar-Umara, Surat
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