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 55

Parinama in the Samkhya-karika and its Commentaries
apparent from the above, is only a natural and logical deduction from the postulate of Pariņāmavāda, just as that of Asatkāryavāda, is from that of the Arambhavada.
Māthara's explanation of the word 'afzucht:' occurring in the Skā. 16 points out that there are two kinds of causation. One is the production of effect by automatic transformation, as for instance the transformation of milk into curd. In the other case the effect does not come out by automatic transformation of the material, but it is made out of the material with the help of extraneous .agency, as for example the manufacture of pot from clay with the help of rod, thread, water etc. Of these two kinds of causation, Mathara says that, the first kind operates in Pradhana since it is transformed into the Vyakta, viz. Mahadādi, of its own accord.38
This kind of distinction is not to be found in the Gaudapadabhāşya, Yuktidipikā, STK and Jayamangala. The Yuktidipikā, however, tries to elucidate pariņāma in a different way by raising the objection that the Prakrti being immobile (farfoza) will not be able to put forth the different effects. This is met by pointing to two kinds of kriyā viz, TRGETATOTT activity involving flow i.e. movement and gf ||HTETUT activity of the nature of simple transformation in a thing. Of these two, the first is denied in the Pradhāna, as it is too subtle (apa). It is the second kind of 32 - pilot fafaat Air cu afeunty feetcafeumaticaloa I 0717
परिणामकत्वाद् मृत्पिण्डसूत्रोदकविदलान्पश्यामः । परिणामतश्च क्षीरं दधीति । तत्र प्रधानं कथं कारणमित्यत्रोच्यते-परिणामतः । यथा क्षीरं दधिभावेन परिणमति, यदेव क्षीरं तदेव दधि, एवं प्रधानं व्यक्तभावेन परिणमति दधिवद् व्यक्तं क्षीरवत् प्रधानमित्यर्थः । यदेवाव्यक्तं तदेव व्यक्तमिति । तस्मादुच्यते प्रधानं कारणमिति ।
This passage distinguishes two types of causality, one, that of pariņāma, i. e. natural causation and the other involving extraneous agency. Note that Paramartha's version gives this passage verbatim but cites the example of 'parcots giving birth to a child' while explaining the sccond kind of causation.