Theories Of Parinama

SR No.: 023179
Original Sutra Author: N/A
Author: Indukala H Jhaveri
Publisher: Gujarat University
Publication Year: 1990
Total Pages: 208
Language: English
Classification: Book_English
File Size: 18 MB

Page 160

The Samkhya-Yoga and the Jain Theories of Pariņāma
they accepted the analysis of reality into Dravya and Guna, they must have felt the difficulty of showing the relation between Guna and Paryaya. This they solved by having two types of Paryayas viz., Dravya-paryaya and Guṇa-paryaya. But, while doing this, they defined Gunas as 'anvayinah' i, e. the persistent elements of a thing. After such a definition of Guna, it is difficult to see what would be left of Dravya, for a Pariņāmavadin. However, with the ever helpful Anekanta dialectic, the Jain Acaryas will justify it, by having recourse to 'bhedabheda'. It appears, however, that Siddhasena Diväkara, Haribhadra and Yasovijaya are not only more consistent with the teaching of the Agamas, but philosophically more sensible also. 26
146
(2) Parinama and Parispanda
The later works analyse Parināma into Parispandātmaka pariņāma and Aparispandatmaka pariņāma. The first being change due to movement in space and the second internal change of qualities in a thing. Sometimes these two are also viewed under the concept of kriya. This distinction, it must be noted, is not to be found in Jain philosophical literature before Pujyapada. Let us see how Pujyapāda and the later Jain philosophers distinguish them.
According to Pujyapāda, the change in a thing, of the nature of origination of a new characteristic and disappearance of the old one, is to be called Aparispandātmaka-pariņāma. For example, anger etc. in Jiva, changes of colour etc. in Pudgala, the change
26 Jacobi, correctly, observes that 'the mention of Guņas seems to be a later innovation, due to the influence which the philosophy and terminology of Nyaya-Vaiseṣika, gradually, gained over the scientific thoughts of the Hindus. For, at the side of Paryaya, there seems to be no room for an independent category 'quality', since Paryaya is the state in which a thing, Dravya, is at any moment of its existence and this must therefore include qualities, as seems to be actually the view, embodied in the oldest text'. (SBE. Vol. XLV. pp xxxiv)