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Parināmavada in t
115
activity is to be indicated. It is only rarely that the verbal forms of pari + i (9f7 + ) are used for that purpose.
These considerations lead me to think that the earlier Jain thinkers, even before the nucleus of the Jain Agamas was formed, in which both the terms Paryāya and Pariņāma are found, might have brought into service the term Pariņāma, of common usage, to elucidate their doctrine of Dravya and Paryāya. I, however, do not suggest that there was any conscious borrowing from one school by another. It only suggests the historical process of phidosophical development of the Paryāya doctrine, with the help or impact of the current ideas of Pariņāma-activity.
