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Pariņāmavada in the Agamas
directed towards them is all the Pariņāmas of the soul. As is made clear by later writers, 'Cetana' or 'Upayoga' being the main characteristic of the soul, all its Parinamas are really the Pariņāmas of 'Cetana' and/or 'Upayoga' due to extraneous influence or independent of it (ie. in the pure state).
The Pariņāmas of Ajiva
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The Parinamas of Ajiva are:
1 बन्धनपरिणाम, 2 गतिपरिणाम, 3 संस्थानपरिणाम, 4 भेदपरिणाम, 5 वर्णपरिणाम, 6 गन्धपरिणाम, 7 रसपरिणाम, 8 स्पर्शपरिणाम, 9 अगुरुलघुपरिणाम, 10 शब्दपरिणाम.
All these Pariṇāmas of Ajiva, excepting 'agurulahuya' are applicable, as already said, only to Poggala and not to any other Ajiva-dravya. And even amongst the Poggala-pariņāmas, a paramāņu can possess only gati, agurulahuya, vanṇa, gandha, rasa and phāsa - Pariņāmas, and not others, as the latter presuppose the existence or presence of, at least, more than one Paramāņu.
The Poggala-Pariņāmas enumerated above, do not require any explanation which was necessary in the case of the Pariņāmas of the soul. They all, in short, represent the activity of Poggala and its results in different relations.
If we take into consideration the Pariņāmas of Jīva and Ajiva, we find that they all represent the functioning or Parinamana of Jiva as well as Ajiva, particularly Poggala, which the Agama - writers could visualise.
The problem of eternality and non-eternality with reference to Jiva and Poggala
In his dialogue with Gotama & Jamali Lord Mahavira discusses this problem.
