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The Samkhya-Yoga and the Jaina Theories of Parinama
lutely distinct from each other. The answer to this will be found in the Jain theory of karma, which is discussed by Kundakunda in his application of Pariņāma to Jiva.
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The nature of Jiva is said to be constituted of sentiency (cetana) and manifestation of consciousness (upayoga).29 The Pariņamana-activity of this Cetana is said to present itself in three aspects, with reference to knowledge, karma and the fruit of Karma.30 Knowledge is the comprehension of objects, whatever is initiated by the soul is Karma, the fruit of Karma is either happiness or misery.31 Kundakunda, further, indentifies in the next stanza, pariņāmi with Pariņāma and speaks of Atman itself as Parinama and of knowledge, Karma and the fruit, as Atman, of course in the sense of having apṛthaktva. 32
What is meant is that it is the evolving Cetana which has always these three aspects and that we name it as knowledge (jñāna), Karma (karma) and fruit (phala), only on account of the predominance of one over the others. It also follows from the above that these three aspects of Cetana are to be found in any state of the soul, either mundane or liberated. Of course, the nature of these three differs in the two states. In order to understand this difference, it is necessary to know first the nature of bondage, its cause, the means to freedom, and the nature of freedom, according to Jain philosophy.
29 जीवः पुनश्चेतनोपयोगमय : Ps. II 35.
30 परिणमदि चेदणाए आदा पुण चेदणा तिधाभिमदा । सा पुण णाणे कम्मे फलम्मि वा कम्मणो भणिदा ॥ PS II. 31
...
31 णाणं अट्ठवियप्पो कम्मं जीवेण जं समारद्धं ।
तमगविधं भणिदं फलं ति सोक्खं व दुक्खं वा ॥ PS. II. 32
32 अप्पा परिणामप्पा परिणामो णाणकम्मफलभावो ।
तम्हा णाणं कम्मं फलं च आदा मुणेदव्वो । PS. II. 33
