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A Comparative Study of the Jaina and the Sāṁkhya-Yoga Theories of Pariņāma
INDUKALA H. JHAVERI
THE concept of Parinama is very old and its beginnings can be traced
I as far back as the Rgveda. It has passed through many stages of development before it assumed its finally finished form. Today it occupies a very important place in Indian Philosophy. So much so that it has been commonly accepted as a fundamental doctrine by almost all the systems of Indian Philosophy with slight modifications here or there. Though the concept has thus found almost universal recognition, we shall here confine ourselves to a comparative study of the Pariņāmavāda as postulated in the Jaina and the Samkhya-Yoga systems because these two systems show close resemblance in this respect.
Both the Sāmkhya-Yoga and the Jaina seem to have followed Yāska's definition of Vipariņāma, in their doctrine of Pariņāma, i.e., they have viewed the world-process as change in an abiding entity or entities (viparinamate iti apracyavamănasya tattvad vikāram).
Umāsvāti the author of the Tattvārtha-sūtra analyses the Pariņāma nature of reality into utpada, vyaya and dhrauvya. Vyāsa the commentator of the Yoga-sūtra defines Parināma as 'avasthitasya dravyasya pūrvadharma-nivrttau dharmantarotpattih'. These two views are, in substance, identical.
Vyäsa has analysed Pariņāma into Dharma-Pariņāma, LaksanaGJ.v. 1
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