Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 464

JAINA AND SAMKHYA-YOGA THEORIES OF PARINAMA : 3
Parispanda in Samkhya before the production of Akāśa as something which is possible without space. For the Jaina, however, there is no such difficulty as Ākāśa is accepted as an underived entity.
The Samkhya and the Jaina show certain affinity in regard to the concept of Kāla. The Sāṁkhya does not recognize Kāla as an independent entity. It is only an aspect of Prakrti, i.e. identical with the Pariņāmas of Prakrti. A moment is identified with the unit of change of the Guņas. In the Jaina system, there are two divergent views of Kāla since the Agama period. One regards it as an independent entity, a sixth Dravya, while the other identifies it with the changes of Jiva and Ajīva. The second view is similar to that of the Sāmkhya.
Next, the Samkhya-Yoga view of the regulation of Pariņāma from the point of view of place (deśa), time (kāla), form (akāra) and extraneous cause (nimitta) finds a certain parallel in the Jaina view according to which the Pariņāma of every object is conditioned by substance (dravya), place (kşetra), time (kāla) and the essential characteristics which constitute a thing (bhāva). This is illustrated, by means of an illustration of a pot, in the Raja-vārtika thus : 'Yathā ghato dravyataḥ pārthivatvena utpadyate na jalatvena. Deśatah ihatyatvena na pâţaliputrakatvena. Kālatah vartamánakalatayā nātītānāgatäbhyam. Bhavataḥ mahattvena na alpatvena (athavā bhāvatah raktatvādinā)'pp. 180-182.
4 "Kālaś ca iti eke'-Tattvärtha-sūtra, V. 38. 5 In the Sāṁkhya-Yoga, all things being composed ultimately of the
three guņas, there are no intrinsic differences between them (sarvam sarvatmakam). The only difference is the difference in the constitution of the collocation of the guņas. Theoretically, therefore, it is possible to change anything in the world to any other provided the necessary collocations could be arranged. But still such a change is not possible to an unlimited degree for in the constitution of the relations of the gunas, there are limitations and obstacles which cannot be overstepped. These limitations may generally be counted in the phenomenal world of change, as being of the nature of time, space, form and disposing cause. Thus Kashmir being the country of saffron, it does not grow in the Pāñcāla country even though the other causes of its growth may be present there. Similarly, there are no rains in the summer season, therefore, the growth of rice is not possible in that season; so also the form of a man cannot take its rise from that of a deer.' Tattvavaiśāradi on the Yoga-sutra, III. 14.
Sarvaḥ sarvatmakam iti. Deśa-kālākara-nimittāpabandhät na khalu samanakālam atmanām abhivyaktir iti.'-Vyāsa-bhasya on the Yogasūtra, III. 14.
the growly, there are nuses of its grow in the