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The Samkhya-Yoga and the Jain Theories Pariņāma
is merely grammatically and objectively explained as the “state of being that', while Pūjyapāda explains it subjectively or rather epistemologically on the basis of knowledge of recognition, thus : 'Identity is that in a thing, which is responsible for the recogni. tion of a thing, as identical with something that we had formerly known. This would be impossible, if there were a total destruction of the thing formerly experienced or if it were merely a new phenomenon. Thus, that which retains this trait, i.e. literally, does not become apart from this trait, is nitya or eternal.'?
Akalamka, in his Raj. V. (p. 239-240), and Vidyānanda, in his Šl. V. (p. 434), essentially, follow Pūjyapāda in the explanation of 'Tadbhāva', but make more explicit and clear what was suggested in Tet tefte afastoupi (Pūjyapāda). Thus, Akalamka attempts to explain away the contradiction that may be alleged against the three aspects of reality viz., utpada, vyaya and dhrauvya, by bringing into service the doctrine of relative standpoints, i.e. of Dravyārthikan aya and Paryāyarthikanaya, which will be noted fully later on when we consider the defence of Pariņāma by later writers. Vidyānanda, by raising the question as to what is that nitya-aspect of reality, which is possessed of
dhrauvya' and what, the anitya-aspect, which is possessed of 'utpāda and vyaya' – seeks to, respectively, explain them in the two sātras, viz. तद्भावाव्ययं नित्यम् and अतद्भावेन सव्ययमनित्यम् the latter sūtra being derived from the former. He explains “Tadbhāva' in the same way as Pūjyapada does, while ‘Atadbhava’ is explained
2
pagta: ? TETHETIÈgar i agafafa FATUT TAPATHI तदकस्मान्न भवतीति योऽस्य हेतुः स तद्भावः । तस्य भावस्तद्भावः । येनात्मना प्रादृष्टं वस्तु तेनैवात्मना पुनरपि भावात्तदेवेदमिति प्रत्यभिज्ञायते । यद्यत्यन्तनिरोधोऽभिनवप्रादुर्भावमात्रमेव वा स्यात्ततः स्मरणानुपपत्तिः। तदधीनो लोकसंव्यवहारो विरुध्यते । ततस्तद्भावेनाव्ययं नित्यमिति निश्चीयते । तत. कथंचिद्वेदितव्यम् । सर्वथा नित्यत्वेऽन्यथाभावाभावात्संसारतन्निवृत्तिकारणप्रक्रियाविरोधः स्यात् ।
– Sarvärtha Siddhi
