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Pariņāmavāda in the Agamas
non-eternal, O Jamali, in as much as after Osappiņi" there is Ussappini and after Ussappiņi, there is Osappini.'*1
109
In the above passage the words davvatthayãe and bhāvatthayāc are not used as in the case of Jiva and Poggala. The dravyarthika standpoint is obvious in the first part of the passage concerning. the eternal aspect of the universe; but the non-eternal aspect that is sought to be established through Osappini and Ussappini is not quite clear. For the effect of these two eras, according to Jain philosophy, is limited to a part of the human world (Manusyaloka) only, and not to the whole of the loka, which comprehends much more than the human world and wherein the changes do take place but they are not adversely or favourably affected by Osappini and Ussappiņi respectively. The statement, therefore, seems to have been made from a general point of view, to convey that though the universe as a whole never perishes and is thus eternal, yet as changes, due to time, constantly take place in them, it is non-eternal to that extent. Thus, the two aspects of 'permanence' and 'change' with reference to the loka, seem to be broadly aimed at.
In all the above passages, what is meant is that things are eternal from the standpoint of what persists in them and noneternal from the standpoint of what is evanescent in them. What is permanent or persistent is technically the 'dravya' of a thing while what is evanescent or passing the 'paryaya' or 'bhāva' of that thing.
Now, in order to have a clearer understanding of the doctrine of change and permanence, as it might have been held by the earlier Jain writers, it will be necessary to study comparatively Pajjavas and Pariņāmas of Jiva and Ajiva, noticed above.
40 These two terms we have already explained.
41 Bh. Su. 9.6,387
