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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The Samkhya-Yoga and the Jaina Theories of Parināma
III. 13 just refers to dharma-pariņāma (change of charactristic), lakşana-pariņāma (a technical term denoting pariņāmas dependent on time-variation) and avastnā-pariņāma (change of state or condition) of the Elements (bhūtas) and the Senses.18 III. 15. points out that the distinctness of succession is the reason for the distinctness of modifications.18
Let us now consider what Vyāsa, Vācaspati, Bhoja, Vijñānabhikṣu and Nāgeśa have to say on pariņāma, while commenting on the Ysū.
Vyāsa developes the theory of Pariņāma while explaining the relevant sūtras. He gives a comprehensive view of the three aspects of pariņāma, viz. dharma-laksana-avasthāpariņāma in his bhasya on the Ysū. III. 13 thus : Dharma-Pariņāma is the change of characteristic in the characterised or the substance, as for instance, the disappearance and appearance of the characteristic of the Vyutthāna (outgoing activity) and Nirodha (suppression) respectively in the characterised (i.e, the Citta here). LakşaņaPariņāma refers to the three time-variations, viz. past, present and future of the same characteristic. Thus the characteristic of Nirodha, having given up the first time-form (adhvā) which consists of the time-variation (Lakşaņa) not yet manifested (anāgata), attains the present time-variation, without overstepping its essential nature of Dharmatva.' It is in this time-variation which manifests in the present that the true nature of Nirodha is manifested. This is its (Nirodha's) second time-form (adhvā). It is not severed from the past and the future time-variations (Lakşaņa).
Likewise Vyutthāna-characteristic has three time-variations and is connected with three time-forms. Having givien up the present time-variation, it (Vyutthana) passes over into the past time-variation, without, however being apart from its nature of 'Dharmatva'. This is its third time-form (adhvā) and it is not severed from the future and the present time-variation (Laksana). 12 एतेन भूतेन्द्रियषु धर्मलक्षणावस्थापरिणामा व्याख्याताः । 13 HACE furthtrata