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The Sankhya-Yoga and the Jain Theories of Pariņāma
(dravyas) and their qualities (guņas), Pariņāma is the nature of all these. In short, it is the nature of dravyas-cum-guņas to transform.
Umasväti has taken a further step in the development of Jain philosophy by defining reality as such under the term Sat (which was not so far used in the earlier Jain literature).
He defines sat (reality) as characterised by origination, decay and permanence. This definition and its explanation give us two important ideas - one, viewing all the Dravyas under the term Sat, and the other - the nature of this Sat, which is stated to be Pariņāma in the sūtra V.41, is analysed into the three aspects of utapāda-origination, vyaya-decay, and dhrauvya-permanence. In short, it gives us an analysis of Pariņāma, and its identification with reality as such. This analysis of Pariņāma, it may be noted, comes to be the same in substance as the definition of Vipariņāma, given by Yāska in his Nirukta.
Not to be deprived of this triple nature of origination, decay and persistence is the definition of eternity (nityata). This definition points out that, that is to be called eternal which does not become apart from the state of being Sat or real. Now, the nature of Sat, as already noted, is to originate, to decay and to persist. Thus to be eternal is to originate, decay and persist. This is the source of the doctrine of 'parinaminityatva.'
There are three sūtras (V. 42-44) in the Tattvärtha, at the end of the fifth Adhyāya which present a new kind of classification of Pariņāmas into 'adimān' i. e. having a beginning and 'anadi' i. e. beginningless. They further state that the anádi
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