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Parallelism between Tattvārthasūtra and Yogasūtra 137 origination, decay and permanence. It is one existence which implies origination, decay and permanence simultaneously. Hence a substance would mean origination, decay and permanence in one. (b) YS: YS also describes threefold changes in mind, atoms and senses. These are change of quality (dharma-pariņāma), laksaņa pariņāma and avasthā-pariņāma.10 Changes like clay particles undergoing change in form and becoming a pitcher, is called dharma-pariņāma. As Bhoja remarks in his commentary ‘mệtlakṣaṇasya dharmiņah pindarūpa-dharma-parityāgena ghaarūpa-dharmāntara svīkāro dharmapariņāmah'.11 It means change of quality in a substance, or in other words the substance undergoes a change. The change in dharma itself due to time is lakṣaṇa-pariņāma. Future, present and past are only the three different moments of the same thing.
The appearance of a thing is constantly changing owing to the continuous change of atoms that compose it. Yet the changes are so fine and infinitesimal that they cannot be noticed by anyone except the Yogis. One substance undergoes endless changes of qualities in order of succession. The qualities only are manifested in time by virtue of which the substance also is spoken of as varying and changing temporally.
The substance is that, which remains common to the latent (śānta) the rising (udita) and the unpredictable (avyapdesya) characteristic qualities. 12 (c) Comparision: So, this theory of threefold change brings it near the Anekānta theory.
The difference between them is that TS accepts every substance including soul as variable constant (pariņāmī-nitya) Umāsvāti states that, nitya means persistence of its identity.13 Soul also has origination, decay and permanence in it. According to TS, a substance must mean co-presence of position and negation, permanence and impermanence, and diversity and unity without involving any contradiction therein, but YS accepts the absolute
