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The Samkhya-Yoga and the Jain Theories of Pariņāma
Akalamka in his Rāj. V., gives the above enplanation verbatim. Vidyananda in his S. VI. points out that though Dharma and Adharma, are devoid of Parispanda Kriya (of the nature of movement) owing to their pervasive character, yet they are possessed of Pariṇama kriya, (i.e. internal transformation of qualities). Otherwise, i.e. if this is not accepted, the concept of reality will be stultified.18
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Siddhasena, in his comment on the Tsu. and its bhāṣya (V. 30) more elaborately explains the application of Pariņāma to Dharma, Adharma, and Akāśa thus: The substance Dharma abides(i.e. is eternal) from the standpoint of its essential characteristics, viz., sattva (existence), amurtatva (incorporeality), asamkhyeyapradesavattva (possessing innumerable space-points), lokavyāpitva (pervading the universe) etc., but is not eternal from the standpoint of its helping the motion of the movers like atoms, Devadatta etc. The function of helping the movement becomes distinct, because of the distinctness of the gantr (goer). Thus the subsequent Pariņāma becomes different from the previous one. The 'gatyupakäritvapariņāma' that is first produced, does not last for ever, because it is produced by the association of things different from itself like pot etc. Similarly, Pariņāmitva' should be understood in the Adharma substance. The notion of 'anityatva' (non-eternality) therein, is to be understood, from the standpoint of its helping the staticity of things. Akāśa, however, is eternal from the point of view of its essential characteristics, viz., sattva (existence), incorporeality (amūrtatva), anantapradeśavattva (possessing infinite space-points) etc., and non-eternal, from the standpoint of its giving room to things. Even where, there are no substances viz. Jiva and Pudgala, i.e. in the Alokākasa, 'anityata' should be necessarily understood through the modes (paryayas) of the qualities like 'agurulaghu' etc. These modes become different (every moment). Otherwise, (i.e. if this kind of 'anityatva' is not acce
13 धर्माधर्मो परिस्पन्दलक्षणया क्रियया निष्क्रियो सकलजगद्वयापित्वादाकाशवत् । परिणामलक्षणया तु क्रियया सक्रियावेव, अन्यथा वस्तुत्वविरोधात् । P. 398
