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Parinama in the works of Umasvati and Kundakunda
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when different numbers of atoms combine themselves with one another on account of the different degrees of their cohesiveness and aridness. The molecules, capable of becoming karmas, coming into contact with the (passional) conditions of the Soul, are transformed into Karmas. The soul (as a direct agent) does not transform the molecules into the Karmas in the same manner as a potter moulds clay into a pot.?!
Jiva :
Compared to the somewhat sketchy treatment of Parināma with reference to Kala and Pudgala, the treatment with reference to Jiva is elaborate and comprehensive. This is but natural. The Jain darśana, being a Mokșa-darśana, should be more concerned with those topics which have a direct bearing on the problem of liberaticn of the scul. Pariņāma, being a guiding principle, it is quite in the fitness of things that Kundakunda should give a detailed application of it, with reference to Jiva. The Agamas and the Tsū. give a good account of bondage (bandha), its cause (asrava), the means to liberation (samvara and nirjara) and liberation (Mokşa), which constitute important problems of Jain spiritual philosophy. Kundakunda also, discusses these topics, but does it, in the light of the theory of Pariņāma, i. e, by viewing them as results of the operation of Pariņāma.
Before we come to the application of Pariņāma to Jiva, we should note the consistency of the Pariņāma theory, with the principle of Dravya. The five or six Dravyas are by their very definition, absolutely distinct from one another. This distinctness, as we shall see, is consistently maintained in their Parināmas. Kundakunda, however, refers only to Jiva and Pudgala, because it is the Pariņāmas of these, that are primarily his concern. Here, naturally, the question arises, as to how Jiva and Pudgala ever «come together and form this phenomenal world, if they are abso
28 PK 80-82, 85-86, 88–89, 133; PS. 11. 71-73, 75, 77
