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ence, and we talk of the single whole of ultimate reality (Sat), as suits our purpose. Reality is to be understood in terms of Jiva (Animate things), Ajiva (Inanimate things) and other divisions. Thus the view point of looking at the ultimate reality as a single whole divested of all differences is called Sangraha Naya and this is Dravyastika in its pure form. But if we refer to the ultimate reality by breaking it up as it were and dividing it into Jīva Ajiva and others, for the convenience of daily dealing, this view of limited oneness is called Vyavahara Naya. Thus Sangraha deals with an aspect of Infinite Oneness of the reality and Vyavahāra deals with the aspect of reality in its limited or Finite Oneness. Vyavahara Naya, therefore, is only a finite or limited portion of Sngraha Naya or for the matter of that, of the pure Drayastika Naya. Sangraha, however, is that part of Dravyāstika Naya which is pure and unlimited and Vyavahāra is a part of Dravyästika in its impure and limited aspect. 4
SANMATI-TARKA
Subdivisions of Ṛjusutra Naya: मूलरिणमेण ं पज्जवणयस्स उज्जुसुयवयरण विच्छेदो । तस्स उ साई साहपसाहा सुहुमभेया ॥ ५ ॥
Ṛjusutra Naya is the very foundation of the Paryayastika Naya. Śabda and other minor Nayas are, of course, subtle varieties of Ṛjusutra, its branches and twigs.
Even here there is a statement of two things :-(i) the subdivisions of Paryayāstika and (ii) their mutual
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