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Parinania in
Tarka-Period
149
(3) Prayoga-Pariņāma and Visrasa-Parinama
The analysis of Pariņāma into Prayoga, Visrasa and Migra is, as we have seen, mentioned in the Bh. Sū., with reference to Pudgala. The Tattvārtha-bhāşya refers to the same, as subdivisions of gati or kriyā. But these are not explained either in the Bh , Sū. or in the Tbh.
There is, however, no uniformity in the treatment of this topic in later works. Sometimes these are mentioned in relation to Pariņāma, sometimes in relation to utpada-vināša, and some
times in relation to kriyā or gati. What is more, while certain works mention further subdivisions of Prayoga and Visrasā, such as 'Samudayaksta', 'Aikatvika' etc. (which we shall presently see), others simply explain these, in a general way, without referring to the subdivisions. Lastly, it may be noted that Miśra-Pariņāma is more often than not, omitted. All this will be clear from what follows.
Siddhasena Divakara, in his Sanmati-tarka, mentions prayoga and visrasā in relation to utpāda and vinaśa and gives the subdivisions thereof. According to him, utpăda (origination) and vināśa (destruction) are of two kinds-one brought about by sentient agency (prayoga) and the other natural (visrasā). Origination or destruction brought about by sentient agency is also called samudāyavāda or aparisuddha. And natural origination or destruction is also of two kinds-samudāyakst and aikatvika. Aikatvika origination (one-sided) is seen in Akāśa, Dharma and Adharma. It is due to external causes and is not seen invariably. Regarding samudāyakrt destruction, it is said that it could be brought about in two ways, viz. by the separation of aggregates and by the transformation into another mode. 33
33 Sanmati-tarka, III, 32-34
