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The Samkhya--Yoga and the Jain Theories of Parinama
principle of 'Sentience' (ar) and Non-sentience (73) and the second way is to view. reality as Pariņāmi and Apariņāmi or Kūtastha. He identifies the sentient with the Kūțastha and all change physical and mental is relegated to the Non-sentient i.e. the Prakřti. The Jain dualism accepts the first principle of division only, viz. Sentience (Jiva) and Non--sentience (Ajiva) and rejects the second. This is the fundamental difference between the Sāmkhya and the Jain. The latter regards the soul also as undergoing Pariņāma. For him, all reality - Sat has the characteristic of utpada, vyaya and dhrauvya and so both the Jiva and Ajiva must possess this characteristic.
Next, the Sāṁkhya regards the transforming Prakrti as responsible for all changing phenomena. To make his cosmology systematic, he first derives in a fixed order the twenty-three tattvas from Prakṣti and then regards all phenomena as the result of the qualitative and the quantitative combination and separation of the twenty-three tattvas. The primary derivation is, in Samkhya phraseology, called Tattvāntara-Pariņāma; while the subsequent parināma is called Dharma-Lakşaņa-Avasthā Pariņāma. For the Jain it was not necessary to have Tattvāntara-Pariņāma because he starts with the five or six Tattväntaras as fundamental and underived entities. The Jain is really a pluralist because in addition to the category of Jivas, he assumes four underived Ajiva catego. ries viz. Pudgala, Dharma, Adharma and Akāśa. He explains all psychic phenomena as resulting from the pariņāmas of Jivas, all material phenomena, from the pāriņāmas of Pudgala, consisting of infinite atoms, while Dharma, Adharma and Akāśa make possible the movement ( गति ), static ty (स्थिति) and occupation (अवगाह) respectively of Jiva and Pudgala.
As just said, the essential difference between the Sānkhya and the Jain lies in the fact that the principle of Parinama is not applied to Puruşus by the Sāmkhya while the Jain would apply it to both Jivas and Ajivas. From this difference ensue various differences of view between the Sāņkhya and the Jaia.
