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Sürkhya-Yoga and Jain-A Comparison
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Pāryāya or a Guņa-Paryāya suffers as a result of time-process is its Avasthā--Pariņāma. This Avasthā-Pariņāma, it must be noted, is possible only in the Vyañjana-Paryāya of the Jain which abides. for a certain length of time. There cannot be such AvasthaPariņāma in the Artha-Paryāya as the latter is momentary.
Both the Samkhya and the Jain understand: Parināma as a: wide concept including the material change in time (Aparispanda-- tamaka-pariņāma)as well as physical movement in space technically called Parispanda. Both of them, sometimes, bring these two kinds of changes under two types of Kriya, viz. afrontarfar ffar and qfefqetfHAT ft. In the Jain view, the Parispanda is possible only in Jiva and Pudgala, as each Java and Pudgala i.e. atom is limited and therefore capable of movement. In Dharma, Adharma and Akāśa which are indivisible wholes and pervade this loka ( i.e. the universe), there is evidently no scope for Parispanda. In the Sāmkhya, Parispanda has to be negated in Prakrti which is one: homogeneous whole and all - pervading. It becomes possible in. the different products of Praksti, from Buddhi onwards, which are limited compared to their cause, the Prakşti.
There is, however, one difficulty in understanding Parispanda. in the Sāmkhya, viz. that it has to be visualised without Ākāśa.. :
Vijñānabhikṣu felt this difficulty and hence he clarified that Prakrti subsumes Ākāśa. But this interpretation, as already seen, is not vouchsafed by the older Samkhya texts which derive Ākāśa from the Sabda-Tan-mātrá, So we must understand Parispanda in Samkhya before the production of Akága as something which is possible without Space. For the Jain, however, there is not such difficulty as Ākaša is accepted as an underived entity,
The Samkhya and Jain show certain affinity in regard to the concept of Kala. The Samkhya does not recognise Kāla as an independent entity. It is only an aspect of Prakrti, i.e. identical with the pariņāmas of Praksti. A moment is identified with the
