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The Samkhya-Yoga and the Jain Theories of Pariņāma
common to the primary and the secondary subject. Thus, 'upacāra' does not take place without some connection of the predicate, with the primary object. For example, Ākāśa is primarily all-pervading, but, in accordance with the ghata, pata, etc, which reside in it, it has different supposed parts' with reference to which it may be said to possess a 'parimana which covers a particular space or spot, and the Akasa is thereby known as 'ghaṭākāśa', change of that to 'paṭākāśa' etc. This change of states means which the states belong. Thus, the production and destruction of ghata', 'pata' etc., and through them, of 'ghaṭākāśa', 'paṭākāśa' etc., amount to the production and destruction of Akāśa itself. Thus Akasa is shown to be 'pariņāmi-nitya' in another way. 14
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From the above elucidation, it is clear that when the later Jain writers were confronted with objections regarding the application of pariņāma to Dharma, Adharma and Akāja, they had to answer them and explain the application, in order to maintain consistency with their fundamental dogma that pariņāma characterises every existent real. But these entities, being abstract in character, their pariņāmas cannot be explained in so smooth a manner, as those of Jiva and pudgala and hence have to be explained through those of Jiva and pudgala which exist in Space and move or remain steady by Dharma and Adharma respectively. The use of such expressions as 'कल्प्यते' and 'व्यवह्रियते ' in Pujyapāda is evidence of the difficulty of smoothly explaining the parinamas of these three substances and of the far-fetched character of the explanation. 15
Further Application and Analysis of Paryaya-Pariņāma
(1) Dravya-Paryaya and Guna-Paryāya
The distinction between Dravya and Guna is important for us as giving a further elaboration of Pariņāma and Paryaya in
14 Prof. A. B. Dhruva, SVM. p. 15, 16 and Notes, p. 42, 43, 45 45 With reference to Dharma, Adharma and Akāśa Dr. Jacobi remarks
