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SANMATI-TARKA
[ I. 41
of modifications, follows as a matter of course. These seven modes are possible only in Artha Paryāya and not in Vyañjana Paryāya. For Vyañjana Paryāya means a Paryāya dependent on words that is to say it can only be stated by means of words and is thus never indescribable. All the modes, therefore, that have the -element of indescribability in them are not possible with reference to Vyañjana Paryāya. In Vyañjana Paryā ya only two modes or at the most three modes are possible viz. (i) the statement of affirmation of some quality : (ii) the statement of negation of any quality and possibly (iii) the statement of affirmation and negation of a quality, one after another. From this point of view it is said that all seven modes are possible in Artha-Paryāya while only two modes are possible in Vyañjana-Paryāya. The Vyañjana Paryāya of a man (Puruşa) is the quality of being a man (Puruşatva) while the Vyañjana Paryāya of a Ghata (jar) is ghatatva, the quality of being a jar. These two Paryāyas being of the nature of one from the standpoint of unbroken stream of similar Paryāyas partake of the nature of generic and from the standpoint of modification created anew overy moment partake of the nature of Višeşa, distinguishing attributes. Thus these two Paryāyas are both Savikalpa and Nirvikalpa, of the nature of generic and particular but they can never be said to be indescribaple for they are already expressed by the words 'a man' and 'a jar' respectively. But those modifications that arise and disappear at every moment, and that are not be expressed by means of words merely, have in them the possibility of being indescribable 41.
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