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The Sārrkhya-Yoga and the Jain. Theories of Parinama
The different Pariņāmas of Jiya and Ajiva, as we saw, represent various kinds of Parinamana-activity or functioning of Jiva and Ajiva respectively, as a result of which they assume particular formations - states, at particular moments of time. All these Pariņāmas can co-exist in a substance at a time, but none of them, taken singly, permanently abides in it (Jiva or Ajiva). Thus, for instance, take a particular gati-pariņāma viz., the human state. This Pariņāma of Jiva is not everlasting but will be replaced after a time by another gati-pariņāma say, the Nāraka-state, the Tiryañcastate or the Deva-state. Similar is the case with each Pariņāma of Jiva and Ajiva. These particular states-formations which a substance assumes in succession as a result of the process of change (pariņamana-activity), are also designated as 'pajjavas' as is evident from the use of such terms in the Agama as nāņapajjava, damsanapajjava, vannapajjava, rasapajjava, phāsapajjava etc. with reference to these parinamas.*Nevertheless the fact that the word does not exclusively signify the result of the Pariņamaņa activity, but something in addition, is borne out by a careful study of the first set of passages, bearing upon the pajjavas of Jiva and Ajiva. The title 'viseșa-pada' given to the fifth chapter of Pannavaņā (containing the pajjavas of Jiva and Ajiva), and the treatment of the pajjavas and pariņāmas in two different chapters are further indicative of a wider connotation of the term Pajjava. Let us see how this is.
When in the first instance, the Jiva-pajjavas are stated to be infinite, it can be seen that the pajjavas there represent the different kinds of bhedas – viseșa avasthās of the Jiva category viewed as one, from the standpoint of Samgraha-Naya (which takes a collective view of things). Here, we must carefully note that we cannot regard from the Jain standpoint, the different pajjavas of the Jiva-category as due to the Pariņāma of one Jiva because the Jains do not believe in one Jiva from which the various Jivas have come out, as certain schools of Vedānta like those of Ramanuja or Vallabha seem to think. Similarly another kind of
42 Bh, Sū. 14.4.512. Pannavaņā, ch. V.
