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381
SANMATI-TARKA
[ 1. 34
the subvariations have no existence at all. Eventually, even the Vyañjana Faryāya of 'a man' will have the same
fate.the Vyasions have
The same illustration makes a clear distinction between Vyañjana Paryāya and Artha Paryāya is shown in the following verse :
वंजणपज्जायस्स उ 'पुरिसो' 'पुरिसो'त्ति णिच्चमवियप्पो। बालाइवियप्पं पुण पासई से अत्थपज्जाओ ॥ ३४ ॥
To a man who looks from Vyañjana Paryāya point of view, a man-variation appears to be one, without any particular, simply a man. If, however, he looks at the subvariations of a boy,' 'a youth' etc.' it means he is looking from an Artha Paryāya point of view.
With reference to an individual—a man--we have the conception of both unity and diversity. When we conceive the man as devoid of his subdivisions--as simply a man it is the one (indivisibleVyañjana Paryāya. If, however, along with the conception of a man, we at the same time are conscious of the variations of a boy etc. these latter are said to be Artha Paryāyas of the Vyañjana Paryāya of a man. This means that Artha Paryāyas of a Vyañjana Paryāya are those manifold
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