________________
III. 38-42 ]
CHAPTER III
[ 155
Pariņāma-vādi because they believe that a newly produced substance is nothing but a Parināma of the former substance meaning thereby it is a Rūpāntara of the former Dravya or a substance in a modified form only. Bauddhas are Samūba. vadi because they think that the Dravya (Dravya in a perceptible form) is no more than a Samūba (conglomeration or combination) of Sükşma Avayavas (minute imperceptible particles). They do not believe in a modificatory change (Rūpāntar) of the component particles and also they do not believe in the production of a new Dravya Vaiseşikas are Ārambhavādi. Their favourite dogma is that a newly produced substance is neither a Pariņāma (as Sāňkhyas believe) nor a Samūba (as Bauddbas believe) but a novel substance altogether, brought about by so many causes.
Jaina philosophy recognizes all the three theories but only in a way acceptable to it. It has something to say against Ārambhavāda of Vaišeşikas and it is referred to here by the author.
Arambha means a production of a new substance, which is Āpurva (not latent in the mother substance). Sach an Utpatti (production) is believed by Vaiseși kas to be due only to combination. In other words a small or a large Dravya is produced, if at all it is
1 Jain Philosophy gives a technical name of Skaņdha (Physical body) to a new product. Still however it also recognizes the physical body as a transformation (Pariņāma), an aggregate (Samüha) and a compound (Avayavi). Because according to it, it is one and the same thing to be transformed into a physical body or to be so arranged as to give rise to a particular aggregate or to result into a compound thing.,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
