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Parinama in Tarka -Period
.167
Kundakunda has applied the theory of Pariņāma to his metaphysics of Jįva, Pudgala, and Kala. His remarkable contribution, however, lies in his philosophy of the Pariņāma of Jiva.
The introduction of category of Guna, in addition to Dravya and Paryāya, as constituting reality made the later Jain writers assume two types of Paryāyas viz. Dravya-Paryayas and GuņaParyāyas.
The later works of the Tarka-period attempt to apply the doctrine of Pariņāma further to Dharma, Adharma and Akāśa, and in that way make it a universal principle. In this attempt, however, they have not shown the Pariņāmas of these Dravyas as such but through the Parināmas of Jiva and Pudgala. This difficulty is due to the peculiar view of the nature of Dharma, Adharma and Ākaśa which are all-prevading and indivisible wholes.'
The application of Pariņāma to Dharma, Adharma and Akasa compelled the Jain thinkers to relate properly the concepts of Kriya and Pariņāma. Sometimes they would take kriyā as a wider concept and understand, movement of a thing in space (Parispanda) and material change in time as two types of kriyā. Sometimes they would bring these two, viz. Parispanda and Pariņāma under Pariņama, calling the former a Paryāya-viseșa (qufafago) and thus understand Pariņāma as a wider concept.
From a different point of view, they would analyse Pariņāma into two types, viz. Prayoga and Visrasā, the first brought about by sentient agency and the second by natural transformation (i.e. without the aid of any sentient agency).
The experience of the fact of human personality which is a Paryāya and yet abides from birth to death, made the Jain thinkers classify Paryāyas into Vyañjana-Paryāya and Artha- .. Paryāya. As long as we can roughly indicate a Paryaya by one:
