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Parinaına in Tarka-period
139
view. Nevertheless by adding ' faal' to 'nitya', they seem to make their explanation practically identical with that of the bhāşya.
Application of the doctrine of Pariņāma to Dharma,
Adharma and Akāśa.
We have noticed, in the treatment of Kundakunda, the appli-- cation of Pariņāma to Jiva, Pudgala and Kāla. The later writers attempt to apply the doctrine of Pariņāma, to Dharma, Adharma and Ākāśa that were so far left out. Let us see how this is done.
It is objected that if the Dharmādi substances are devoid of kriya (kriya here signifies movement), then their utpāda-origination will not be possible. For utpada of pot, etc. is always seen to be preceded by kriyā or activity. In the absence of utpāda, there will be no vyaya or decay. Consequently, the doctrine of the utpāda-vyaya-dhrauvya holding good about all the substances - (Dravyas), will be contradicted. This is met by saying that it is possible in a different way. Despite the absence of utpada, due to kriyā, in these Dharmādi substances, it is imagined or thought of in a different manner. Utpāda is of two kinds, one due to one's own agency (of the thing itself) and the other due to extraneous agency. The varying degrees of increase and decrease in the 'agurulaghu' qualities (of these dravyas), which are infinite and which are accepted on the authority of the Agamas, represent their utpada and vyaya which are due to their own agency (svanimitta). The utpada and vināśa due to their being passive instruments in the motion, staticity and occupation respectively of horse, etc. are generally regarded (54afgua) as their ‘parapratyaya' utpada and vinaśa (i.e. due to extraneous agency). Owing to the distinctness, at every moment, of motion, staticity and occupation of horse, etc. there follows the distinctness of their cause also: (i. e. Dharmádi). 12
12 HORAS Tsu V. 6
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