________________
114 ]
SANMATI-TARKA
[ III. 5, 6
from it. For the degrees of qualities range from one to infinity.
""
A thing becomes fit for our daily intercourse only on the strength of its peculiar form. This peculiar form of the thing is all its own and is quite clear. It is neither of the nature of existence nor of non-existence. This peculiar nature of the thing is here expressed by its double nature of "is" and "is not. A thing definitely is not " from the standpoint of the particulars of other things and definitely "is" from the standpoint of its own particulars. Those particulars which create the sense of otherness are the particulars of other things, while in things of the same class come both the Vyañjanaparyaya and Artha-paryāya. Out of these two Paryayas a thing is " from Vyañjana-paryaya point of view, while from Artha-paryaya point of view a thing not". An illustration in point will make this clear. An ear-ring which was formerly a bracelet and which is to be changed into a necklace in future' is not from the standpoint of a bracelet as well as a necklace.. It
".
is
.66
"
66
40
""
29 is not even from the standpoint of things that exist along with the ear-ring but are altogether different from the ear-ring such as a jar, a piece of cloth etc. That gold which has assumed the form of an ear-ring is referred either as existent (Sat) or a substance or gold or even an ear-ring. Now in our daily life all the possible individuals which can be referred to by a word come under the category of Vyañjana-paryaya. In Vyañjanaparyaya all the modificatory changes of a thing of the same class are brought together. It is, therefore otherwise
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
