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The Samkhya-Yoga and the Jain Theories of Parināma
ādimān-pariņamas.13
Thus these sūtras make an attempt to understand Pariņāna in some detail.
The foregoing discussion based on the sūtras of the Tattvartha along wilh the bhāșya shows a distinct philosophical advance cver the Āgamas, both in a wider generalisation, clarification and method. The concept of Sat as comprehending the whole reality, has been reached under the term Sat, and clearly defined. Similarly Dravya, Guņa, Paryāya and Pariņāma receive precise difinitions.
Kundakundācārya (About the 5th cent. A. D)
Kunda kundācārya occupies a prominent place in the Digambara hierarchy of scholar-saints. From our point of view, bis importance lies in the fact that he is a philosopher of Parinama, par excellence. We can study and understand Pariņāma theory nowhere better than in the works of this great acārya. He tries to explain and elucidate the theory of Pariņāma in its various aspects, by means of its analysis and application to the different Dravyas.
In the TSū., as we saw, Umāsvāti took a step in the development of Jain philosophy, by postulating Sat, and identifying it with utpäda, vyaya and dhrauvya. Kundakunda carries forward that step and describes Sat or Satia in greater detail,14 identify
13 ये तु मन्यन्ते रूपिष्वेवादिमान् परिणामो भवति, नामूर्तेषु, तेषामरूपिद्रव्य
पर्यायाश्रयव्यवहारलोपादुत्पादादिलक्षणायोगात् . परिणामाभाव:...... तस्मात्
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sicgraaf cafcatar gafa gert II PK. 8
