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138
The Sariskhya-Yoga and the Jain Theories of Pariñana
solved by saying that the two standpoints are not independent but are controlled by each other.11
The above three sūtras of the Tattvärtha and their exposition given by the Svopajña-bhāşya_and the different commentaries, attempt to analyse and bring out the nature of Pariņāma. The eternal nature of reality is to persist in such a way, that it continuously assumes new forms, giving up the old ones. In other words, the five or six Dravyas which constitute reality change in such a way that in every change, one can recognise the element of selfidentity.12
One question, however, arises from the above, as to whether 'nitya' is to be taken as suggesting that the Pariņāma nature of things consisting of utpada-vyaya-dhrauvya is nitya (eternal) or merely as referring to their permanent aspect (dhrauvya). The Svopajña--bliașya of the Tattvartha seems to take the former view, whereas the later commentators seem to incline towards the latter
11 '.....तत्र द्रव्यनयाभिप्रायेणाकारान्तराविर्भावमात्रमुत्पाद औपचारिकः, परमार्थतो
न किञ्चिदुत्पद्यते सततमवस्थितद्रव्यांशमात्रत्वात्, तथा व्ययः तिरोभावलक्षणः, पूर्वावस्थायास्तिरोधानं विनाशः, यतो द्रव्यमेव तथा तथा विवर्तमानमुत्पादविनाशव्यवस्थया व्यपदिश्यते ...... ।' '.....ननु च द्रव्यपर्यायनयौ स्वतन्त्रत्वात् द्वावपि विजिगीषु (पू)स्वविजयोपमर्द परस्परं न सहेते, ...... । उच्यते-पर्यायनयस्य तावदुत्पादव्ययलक्षणस्य स्वातन्त्र्यं नास्ति द्रव्यास्तिकेनाङ्कुशितत्वात् । न ह्य त्पादो नाम कश्चिद् धर्मोऽस्त्यभूतभवनात्मकः......।'
p. 383 (on Tsu. V. 29) 12 'The three clements, of origination, cessation and persistence, as con
stituting a reality, are a natural deduction from the reality of change.. The Jain believes in the dynamic nature of reals and, in deference to the demands of reason and experience alike, he sums up the three clements as the component factors of the constitution of reality. One can avoid this triple charactristic only by the declaration of change as appearance which is the position of Vedānta'. Dr. Mookerji, Taim Philosophy of Non-absolutism'.
