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Pariņāmavāda in the Agamas
bheda or Viseșa is denoted by the term pajjava when the infinite (ananta) pajjavas of innumerable (asamkhyāta) Nārakas, and other groups of beings as well as those of atoms and different kinds of molecular aggregates are explained. One quality like blackness is supposed to have infinite degrees of variation i.e. infinite kinds (ananta-bheda or Viseṣa), on account of which the dravya possessing that quality is said to have infinite pajjavas. In the case of arūviajīvapajjavas, the word pajjava is used to signify such bhedas as deśa, and pradeśa which are only subjective, for as already noted, Dhamma, Ahamma, Āgāsa being each, one indivisible whole, cannot admit of any real division as such. It, however, is possible in the case of Poggala as its pajjavas viz., khandhas - molecular aggregates and atoms, can actually unite and become separate.
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It becomes clear, therefore, that the word pajjava is used in a wide sense, comprehending all the possible kinds of aspects ( द्रव्यभेद, गुणभेद, कालकृतभेद, देशकृतभेद etc.) under which Jiva and Ajiva substances could be conceived. The word Parinama, on the other hand, is limited to signify only one of such manifold aspects i.e. those pajjavas which are the results of the Parinamana-activity. Thus the word Fajjava includes the pajjavas of Pariṇamana as well as of others. This is clearly seen in the passages discussing the question of eternality and non-eternality with reference to Jīva, Poggala and loka, wherein the standpoint of bhava-modes clearly refers to the results of the Parinamana-activity.
The above discussion on Pajjava, Parinama, Sasayāsāsayatta (शाश्वताशाश्वतत्व) helps us to formulate the concept of change as it must have been explicitly or implicitly understood by the ancient Jain thinkers. As said in the beginning of this chapter, even though there is no explicit definition13 of Parinama to be found in the
43 It may be noted that the Ut. Su. 28.6, attempts to define for the first time, Dravya. Guna and Paryaya thus:
