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The Samkhya-Yoga and the Jain Theories of Parinama
unit of change of the Gunas. In the Jain system, there are two divergent views on Kala since the Agama period. One regards it as an independent entity, a sixth Dravya while the other identifies it with the changes of Jiva and Ajiva. The second view is similar to that of the Samkhya.
Next, the Samkhya-Yoga view of the regulation of Parinama 'from the point of view of देश (place), काल (time), आकार (form) and fafa (extraneous cause) finds a certain parallel in the Jain view according to which the Pariņāma of every object is conditioned by द्रव्य (substance), क्षेत्र (place), काल (time) and भाव ( the essential characterstics which constitute a thing). This is illustrated by means of an illustration of a pot, in the Raj. V., thus घटो द्रव्यतः पार्थिवत्वेन उत्पद्यते न जलत्वेन । देशत इहत्यत्वेन न पाटलिपुत्रकत्वेन । कालतो वर्तमानकालतया नातीतानागताभ्याम् । भावतो महत्त्वेन नाल्पत्वेन (or भावतो रक्तत्वादिना ) । pp. 180-182 'From the standpoint of substance, a pot is produced from the earth and not from the water. From the standpoint of place, it is produced here (i.e. at the particular place where it is produced) and not elsewhere, in Pataliputra etc. From the standpoint of time, it is produced in the present (and not in the past or future). From the standpoint of bhāva, it comes to have the qualities of mahat-parimāṇa and not the alpa-parimana (or it comes to have the qualities of redness etc.)' We have already explained the Samkhya-Yoga view in this respect and so, here, we do not give it again.
The causal theory of the Samkhya is the Satkaryavāda which is deducible from the doctrine of Pariņāma. It means that the effect pre-exists in the cause and is only manifested by causal operation. There is no new creation or production of the effect as such. The Jain, even though,accepting the doctrine of Pariņāma, calls his causal theory Sadasatkāryavāda, i.e. the effect is both pre-existent and pre-non-existent. It is existent in so far as it
