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154
The Sainkhya-Yoga and the Jain Theories of Parigrāma'
Siddhasena Divākara uses the term vyañjana-Paryāya to signify a series of changes which has such similarlity as to allow it to be called by one name, and the term Artha-Paryāya, to indicate those minute or subtle divisions in the change-series, which are or appear to be further indivisible and which, therefore, cannot be given any name. 41
. This distinction is referred to at various places in the works of the Tarka-period like those of Akalamka, Vidyānanda, Yaso. vijaya etc, and is explained in a similar manner.s? Yaśovijayaji, it may be noted, gives in detall various subdivisions of Artha-- Paryāya and Vyañjana-Paryāya such as 'Dravya-vyañjana-paryāya' "Guna-vyañjana-paryāya’, Dravya-arthah-paryāya', 'Guņa-arthaparyāya’, Vibhāva-dravya-vyañjana-paryāya', 'Svabhava-dravyavyañjana-paryāya’, 43 etc. which are generally not to be seen in other works.
It is noteworthy that a late work (15th cent. A. D.) ,Pancā. dhyāyi, by Rājamalla alludes to Artha-Paryāya and VyañjanaParyāya in an altogether different sense. According to him, GuņaParyāya is Artha-paryāya and Dravya-Paryāya is Vyañjana-Pary. āya; what is more, Dravya-Paryāya is, specifically, taken to mean minute spatial parts of indivisible wholes, like Dharma, Adh
41 Sanmati-tarka, I. 31, 32, 34 42 दृश्याः स्थूला व्यञ्जनपर्याया: अदृश्याः सूक्ष्माः केवलागमगम्या अर्थपर्यायाः ।
स्थलो व्यञ्जन पर्यायो वाग्गगम्यो नश्वरः स्थिर: । सूक्ष्मः प्रतिक्षणध्वंसी पर्यायsaria : 1 ASS on kā. 11 Țippana p. 112 Cf also SI. V. pp. 129-130 धर्माधर्मनभःकाला अर्थपर्यायगोचराः । व्यञ्जनेन तु संबद्धौ द्वावन्यौ जीवgaurant i Bataafa of Devasena st. 2. स्थूलाः कालान्तरस्थायिनः शब्दानां संकेतविषयाः व्यञ्जनपर्याया इति ।।
fra aftasta: 1 munata p. 64 43 'Dravya-Guna-Paryāya Rāsa', p. 149, 151
Naya-pradipa, p. 47
