________________
Principle of Permanenace-in-Change in Jalna Philosophy
55
be practically identical with that of the auto-commentary because of the addition of 'Kathancit' by them to it (nitya).42
Acarya Kundakunda made the actual application of the doctrine of pariņāma (change or transformation) to the cases of Jiva (Soul) and Pudgala (Matter) and Kala (Time),43 While Acarya Pujya pada 4 Akalanka 8 and the later Ācāryas used it in the cases of Dharmu (Principle of Motion), Adharma (Principle of Rest) and Akaša (Space). But they have shown Pariņāmas of these substances only through those of Jiva (Soul) and Pudgala (Matter), perhaps, due to the fact of their individual and pervasive nature,
As to the nature of permanence-in-change (pariņāminityata) It is explal. ned that an entity which is not lost of its own condition of Sat (Existe. nce or belog) Is permanent. Sat lg coupled with the three potent factors, viz, origination, decay and permanence. But here the question arises how It is possible that the entity which is permanent is impermanent at the same time and that which is impermanent is permanent at the same time. In one and the same substance there cannot exist at a time two elements permanence and im permanence like cold and heat because of being opposite to each other, ay permanence is indestructiblity of the essential nature of the substances.47 For this reason, here the idea is to explain the nature of the principle of permanence of Jalna philosophy in order to avoid the self-contradictory statement "Utpadayyayad hrauvyayuktań Sar". Ācārya Pujyapāda opines that the permanence of a substance should be taken from one point of view. If it be permanent from all points of view, then there can be no change at all. And in that case transmigration as well as way to salvation would become meaningless. 48 If like the other Indian system of thought, the Vedanta, for example, Jalna Philosophy also would have accepted the nature of an entity as kūļasthanitya (unchangeable permanent) that is, an object exists always in one form by any means without undergoing any change, there would have arisen
42 "Tatas tadbhavenavyayan tadbhāvāvyayan nityamiti niści yate / tat tu kathageld vedita
vyam/ sarvatha nit yatve anyathabhāvābhāvātsamsāratadvinivrttikaranaprakriya-viradhak
syat !" Svārthasiddhi, p. 302. 43 "Uppādahidibhanga pogglajivappagassa logassa Parinama jayante samghadado va
.. bhedādo". Pravacanasāra. II. 37 44 "Dharmādīni dravyani yenātmana bhavanti sa tadbhavastattvami parinama iti ākhya
yate", Sarvärthasiddhi. p. 317. 45 "Dharmādināṁ yenātamanā bhavanan sah tadhbhava) pariņāmah" Rājavārtika, p. 503, 46 "Utpadavyayadhranya yuktam Sar" TS., ch. V. 29, p. 374, 47 " Tadbhāvavyayan nityam", Ibid., va. ch. V, 30, p. 391. 48 "Sarypha nit yutva anyathābhāvabhāvāt sansäratadvinivytilkaranaprakriyavirodhali syar".
Sarvārthasiddhi, p. 302.
