________________
Pariņāma in Tarka-Period
155
arma,as etc. which can only be imagined, and which are, therefore, not real but subjective. 4 5 This sense of Dravya-Paryāya reminds us, of such Paryayas of Dharma, Adharma and Akasa, as desa, pradesa, which we noticed in the Agama section. Anyway, it is clear that Pancādhyāyi does not follow Siddhasena Divākara and others, in the interpretation of the terms Artha-Paryāya and Vyañjana-Paryāya. It is also not clear as to whom the words, 'Kecit Budhāh.' (I 63) refer. For, in no other work, do we find this kind of meaning given to Artha-Paryaya and VyañjanaParyaya.
Defence of Pariņāma
So far we have considered the elucidation of Parināma and its progressive application to the Dravyas from various points of view. Now we have to consider the various arguments advanced by the later dialectical writers, in defence of Parināmavāda. This is done by showing the logical impossibility in the realm of metophysics as well as ethics of holding absolute changelessness of reality, (Kutastha-nityata), or absolute change-fulness without any persistent element (Ksanikavada).
In this section, as the arguments of the different Svetāmbara: and Digambara writers on this topic show a substantial unifor.
44 गुणपर्यायाणामिह केचिन्नामान्तरं वदन्ति बुधाः ।
अर्थो गुण इति वा स्यादेकार्थादर्थपर्यया इति च ।। अपि चोद्दिष्टानामिह देशांशैर्द्रव्यपर्ययाणां हि । व्यञ्जनपर्याया इति केचिन्नामान्तरं वदन्ति बुधाः ॥
I, 62763. 45 अंशविभागः स्यादित्यखण्डदेशे महत्यपि द्रव्ये । .. विष्कम्भस्य क्रमतो व्योम्नीवायलिक्तिस्तिहस्तादिः ॥ प्रथमो द्वितीय इत्याद्यसंख्यदेशास्ततोऽप्यनन्ताश्च । अंशा निरंशरूपास्तावन्तो द्रव्यपर्ययाख्यास्ते ॥ 1. 24-25
