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Principle of Permanence-in-Change in Taina Philosophy
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substantial point of view is accepted, there will take place the disappel rance of phenomenality, because only substance like entity devoid of mo. des is not an entity, nor is only tlie objective element of the modal point of view an entity, Lokayatrā (worldly life or intercourse) canenot continue by such an entity, for there cannot be Paryaya (mode) without Drauga (Substance.). Tierefore, an entity should be accepted as having substanti. alilly and modification, i, e. peramanence and change.''58
On the basis of the interpretation of the principle of permanence-10ghange as given by Akalanka, Vidyananda54 explains the problem in this way : "As an object, substantially prominent and mod ally secondary. Is permanent, so an object, modally prominent and substantially secondary, is impermanent. Therefore, in each entity no contradiction arises in its occurrence from the substantial aspect of permanence and the modal aspect of impermanence”, 1, e. change (origination and decay).65
The Jaina doctrine of permanence-in-change (pariņāminityata) ig not applicable only to the non-living reality like that of the Samkhya system of thought, but it is applicable to the Sentient Principle ( Jiratatat tva) also. Here lies the difference between the Jaina Parinamavada (Doctrine of change or transformation) or Paryayavada (Doctrine of mode) and the Sāmkhya Parinamavada (Doctrine of evolution or transformation)..
According to the Samkhya philosophy, the starting point in the cosmio evolution was a state of an equilibrium (Prakrti) consisting in a uniform diffusion of the Reals - Sattya (Intelligence - stuff), Rajas (Energy-Stuff) and Tamas (Mass or Inertia),66
Vyāsa, the commentator of Yogasūtra of Patañjali defines Parinama as the rise of another external aspect in a permanent matter after an ear. lier external aspect has been repressed.''57
The Samkhya-Yoga philosophy maintains that Prakrti, the fundamental cause, is all-pervasive; it is outside the scope of a beginning and an end of time. There is the finest seed of motion and rest in it and it cannot exist even for a moment without uidergoing transformation into newer
53 Rajavārtika. p. 497. 54 Tattvārtha Slokavārtika, p. 435
Dravyarthadar pitam rīpam.. upto viparyāsāt pratisidhyat!" 55 Tatastadekatra sadat mani 1". Ibid. 56 "Sattvarajastamasām sāmyāvastha Prakytis ", Simkhyapravacanabhāsya, Vijfiana
bhikṣu, ch. I, sū. 61. p. 32. 57 "Avasthitasya dravyasya pūrvadharmanivyttau dharmāntarotpatti parinamah ,
Yogabhāşya, III, 13. Sambodhị 6-3, 4
