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

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Samkhaya-Yoga and Jain-A Comparison
potentially pre-exists in the cause and non-existent in so far as its actual manifestation is a novel emergence. Thus the Jain too in the way of the Samkhya regards effect as manifestation of the abiding entity but the phrase Satkaryavāda being suggestive of ‘Ekāntism', the Jain as an 'Anekāntist' brings in Asat along with Sat. He also seems to be influenced by the Vaiseṣika logic which emphasises the newness of the effect, though he would not regard manifestation as new creation in the Vaiseşika sense. For the Sāmkhya too, it must be noted, the manifestation is (अभिव्यक्ति) non-existent (3) and is brought about by the operation of the Karakas but he does not use the term Asat, Vidyananda in his Aṣṭasahasri draws attention to this by stating that the Jain view is really meant by the Samkhya even though he does not profess it and that the Samkhya cannot maintain his Satkāryāvāda in an absolute sense without stultifying his whole scheme of metaphysics. 2
The differences in the application of the theory of Pariņāmas between the Samkhya and the Jain are due to their differences of view regarding the nature, number and derivation of the original entities. The Samkhya analyses reality in two ways. One, on the
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2 तदाविर्भावस्य कादाचित्कत्वादपेक्षितपर व्यापारत्वं, न तु घटादेरिति चेत् कोयमाविर्भावो नाम ? प्रागनुपलब्धस्य व्यञ्जकव्यापारादुपलम्भ इति चेत् तर्हि प्रागसन् कारण : क्रियते न पुनर्घटादिरिति स्वरुचिवचनमात्रम् । अथ तस्यापि प्राक्तिरोहितस्य सत एव कारणैराविर्भावान्तरमिष्यते तर्हि तस्याप्यन्यत्तस्याप्यन्यदाविर्भावान्तरमित्यनवस्थानान्न कदाचिद् घटादेराविर्भावः स्यात् । अथाविर्भाव -- स्योपलम्भरूपस्य तद्रूपाविर्भावान्तरानपेक्षत्वात् प्रकाशस्य प्रकाशान्तरानपेक्षत्ववन्नानवस्थेति चेत् तर्हि तस्य कारणादात्मलाभोभ्युपगन्तव्यः, ततः कार्यमाविर्भाव इति । तद्वद्धादिकमपि, अपेक्षितपरव्यापारत्वाविशेषादात्मलाभे । न ह्यलब्धात्मलाभस्योपलम्भः शक्यः कतु, सर्वथातिप्रसङ्गात् । तदेवं प्रधानपरिणामतयापीष्टं घटादिकं कार्य द्रव्यमापाद्यते । तस्य च प्रागभावापह्नवेऽनादित्वप्रसङ्गात्कारव्यापारानर्थक्यं स्यादिति सूक्तं दूषणम् । प्राक्तिरोभावस्योपगमे वा स एव प्रागभाव: सिद्ध:, तस्य तिरोभाव इति नामान्तरकरणे दोषाभावादुत्पादस्याविर्भाव इति नामान्तरकरणवत् । ASS. p. 104