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(v) A critical study of the Jain technical term 'agurulaghu' has been attempted for the first time here.
(vi) Similarly, further applications of Paryaya-Pariṇāma viz. Dravy paryaya and Guna-paryāya, Pariņāma and Parispanda, prayoga-pariņama and Visrasã-pariņama, Artha-prayāya and Vyañjana-paryaya, as found in later Jain dialectical works have not been, so far as I know. critically examined in the way I have done.
(vii) In the discussion of the nature of Pre-Isvarakṛṣna Sāmkhya and the historieal relation between Samkhya and Jain, I have tried a new approch in the study of the subject.
In this way, by putting forward in this thesis, a critical study of the views of India's ancient thinkers, of two imprortaut schools on Pariņāma, I have attempted to make a contribntion to the understanding of the concept of 'Permanence and Change,' a concept of great significance in the history of philosophy as well as in modern knowledge as a scientific principle.
In conclusion, I must express my thanks to Prof. R. C. Parikh for the guidance received from him during my studies. With his approval I have also consulted Pandit Sukhalalji Sangavi to whom I am grateful for his valuable help.
Indukala H. Jhaveri
