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The Samkhya-Yoga and the Jain Theories of Pariņāma
as such. But Akalamka explains them as such in the following manner.
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The modification, of the nature of Prayoga and Visrasā, of a Dravya without giving up its essential nature, is Pariņāma. The "aupaśamikādi states' (i. e. those states in which passions are being subdued) of the soul, being dependent upon the suppression of Karmas and not upon the efforts of a sentient agent, represent the natural Pariņāma of the soul, while the states (bhava) of knowledge (jñāna), conduct (śila), and thought-activity (bhāvanā), being dependent upon the efforts of Acāryas etc, constitute the Prayogaja or artificial Pariņāmas of the soul. In the case of nonsentient substances, like clay etc., the Pariņāma of the form of 'ghata' etc. being the result of the efforts of sentient agents like potter, etc. is the artificial one, while that of rainbow etc., is the natural Pariņāma. Similarly, the Pariņāma of Dharma etc. should be understood, a s
Thus, Akalamka understands Prayoga and Visrasa as two types of Pariņāma and applies them particularly to Jiva and Pudgala.
Vidyananda applies Prayoga-Visrasa to Dharma, Adharma and Akāśa, besides Jiva and Pudgala.
The natural Pariņāma of Dharma and others, he states, is the state of their possessing innumerable space-points, of their being the cause etc. of particular movements of things, while their being the cause etc. of movement of machines, etc. is their
38 द्रव्यस्य स्वजात्यपरित्यागेन प्रयोग विस्रसा लक्षणो विकारः परिणामः ।
तत्र चेतनस्य द्रव्यस्य औपशमिक । दिर्भावः कर्मोपशमाद्यपेक्षोऽपौरुषेयत्वात् वैत्रसिक इत्युच्यते । ज्ञानशीलभावनादिलक्षणः आचार्यादिपुरुषप्रयोग निमित्तत्वात् प्रयोगजः । अचेतनस्य च मृदादेः घटसंस्थानादिपरिणामः कुलालादिपुरुषप्रयोग निमित्तत्वात् प्रयोगजः । इंद्रधनुरादिनानापरिणामो वैससिकः । धर्मांदेरपि परिणामो योज्यः । Raj, V. p. 22
तथा
