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Effects of Matter
219
Paryāyavāda. It was the question to Vasubandhu whether the present dravya-paryāya was, is and will be respectively in the past, at present and in future. 1 Bergson maintains that “the truth is that we change without ceasing, and that the state itself is nothing but change".
The Jaina Paryāyavāda is again of two kinds, pūrvaparyāya (prior or past modification or mode) and paraparyāya (posterior or future modification or mode). It appears that paryāyaparamparā (tradition of mode) has been changing in the Indian Philosophy, for the Jainas accept two kinds of paryāya, viz. paryāya-sadrśa (similar or general modification) and paryāyavisaděśa (dissimilar or particular modification), while the Buddhists maintain paryāya-visadşša (dissimilar or particular modification) in santānas (issues or series) or flux of the Sautrāntikas. The Samkhya admits sadçśa pariņāma (similar or general transformation) in the Guņa-series and visadçsa-parināma (dissimilar or particular transformation) in its creative evolution.
1. There are dra vyapravāha and paryāyapravāha on the screen
of time (kāla pata) The Buddhists advocate paryayapravāha (series of modes or issues) in the form of rūpaksaņa, etc. According to the Samkhya there takes place guņaparyāya (pariņāma) and dravyaparyāya (pariņāma) in Prakrti. There emergesBuddhi (intellect), Ahamkāra (ego), manas (mind) etc. from the modification of Praksti out of guņas-sattva, etc. The emergence of tanmātra (infra-atomic potential) from Bhūtādi (original mass), paramāņu (atom), gross elements of Matter is Dravyaparyāya. În Yogasūtra Praksti is accepted as sāmānya (general), while tanmātra, etc. are admitted as višesa (particular), for there emerges ākāśa (ether), etc. from tanmātra (infra-atomic potential). In the Sankhyayoga Prakrti is conceived as one unmanifest or intangible substance, while the intangible infinite atoms are conceived! in Jaina Philosophy as nānāprakstis (many prakņtis).
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