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J. C. Sikdar
Siddhasena Divakara further developed the doctrine of parinama (change or transformation) to make his logical foundation of non-difference of Guna (quality) and paryaya (mode)18 on the basis of the agamic evidences. He splits up paryaya (mode) into two kinds, viz. Arthaparyaya and Vyañjana paryaya to deal with the problem of permanence-in-change for the first time in his Sanmatitarka. Arthaparyaya signifies those minute or subtle divisions in a series of changes which are or jappear to be indivisible; no name can be attributed to it; while Vyañjanaparyaya indicates a series of changes which has such similarity as to allow it to be stated by a name,10 Dravya (Substance) as an entity is continually changing by its triple nature-origination, destruction and permanency. At every moment a characteristic mode is different.
Acarya Pujyapada, Akalanka and Siddhasena Ganin explain the view of Umasvati in regard to Anadi parinäma (beginningless change or trans formation) and Adiman parinama (change or transformation with a beginning) taking place in the non-corporeal and corporeal substances respectively in their own ways. According to Acarya Pujyapada, Pariņāma is beginningless (anadi) in the case of facilitating movement etc., of Dharma (Principle of Motion), etc., from the general point of view; the same is adiman (with a beginning) from a particular point of view20. In support of the contention of his predecessor, Akalaňka clarifies the point in que stion in this manner: parinamas (changes or transformations) like motlon, etc., of the substances - Dharma (principle of Motion), etc., are beginningless with them, while origination, etc., of these substances, which are conditional upon external causes, are Adiman Pariņāmas (changes or transformations with a beginning),21 for both these parināmas take place in all the permanent substances from the points of view of substance and mode (Dravyarthika and Paryayarthika Nayas) 22 respectively.
But this is the difference that Anadi and Ādiman pariņāmas (transfor mations without a beginning and with a beginning) in the four intangible substances, viz. Dharma (Principle of Motion), Adharma (Principle of
18 "Davvatthito tti tamha natthi nao niyama suddhajaro | Na ya pajjavaṭṭhio nama koi bhayanaya u viseso ||'
Sanmatiprakaraṇa, I, 9 p. 408.
19 "Vamfanapajjayassa u 'puriso...tti niccamaviyappo |
Balaiviyappam puna pasal se atthopajjaa ||", Ibid., III, 34, p. 440.
20 "Tatränadirdharmadinam gatyupagrahadiḥ samanya pekṣaya |
sa evadimamsca bhavati visesapek şaya iti", Sarvarthasiddhi, p. 317 21 "Anadireṣām sambandhaḥ adimam'sca bahyapratyayapaditotpadaḥ| p. 503.
"" Rājaväṛtika,
22 Nayadvayava'sāt sarvatra tadubhayasiddhiḥ (4) dravyarthika-paryayarthikanayadvaya. vivak şavasat sarveşu dharmadldravye şu sa ubhayaḥ parināmo avaseyaḥl", Ibid,
