Theories Of Parinama

Author(s): Indukala H Jhaveri
Publisher: Gujarat University

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The Samkhya-Yoga and the Jaina Theories of Pariņāma
an unanimity of view, amongst grammarians, in regard to the traditional interpretation of grammatical terms, whatever may be their other dogmatic differences.
PATANJALI
Patañjali clearly explains the concept of parināma at two places, one, while defining the concept of dravya in his bhāşya on the Pāṇini Sūtra 5/1/119, and the other while distinguishing two types of nityatā, viz., kūțastha-nityata and pariņāma-nityata.
Dravya is defined as that whose thatness' is not destroyed even on the manifestation of new qualities. And 'thatness' is the essential nature of a thing. Thus, for example, the qualities like redness, yellowness etc. appear in amalaka etc., but yet the latter is recognised to be the same (amalaka). 36
Here it can be easily seen that the words 'तत्वं न विहन्यते'. occurring in the passage under discussion are only a paraphrase of 'तत्त्वादप्रच्यवमानस्य' of the Nirukta,
Next, in the discussion of the ‘nityānityatva' of sabda in the first Adhyāya (1/1/1), while trying to show that the meaning of the word 'siddha' in fe gorg#Fare' is synonymous with that of nitya, Patañjali points out incidentally that 'nitya’ signifies that which is eternal, absolutely steady, immoveable, not subject to growth, decay or destruction, unchanging, beginningless and imperishable,37 in other words, kūțastha-nitya. But this, according to him, does not constitute the sole definition of nitya. That also is 'nitya' in which the 'thatness' of a thing is not destroyed.38 This is made clearer by the illustration of ‘ākṣti'. When an ‘ākrti' 36 'यस्य गुणान्तरेष्वपि प्रादुर्भवत्सु तत्त्वं न विहन्यते तद् द्रव्यम् । किं
पुनस्तत्त्वम् । तद्धावस्तत्त्वम् । तद्यथा आमलकादीनां फलानां रक्तादयः
पीतादयश्च गुणाः प्रादुर्भवन्ति आमलकं बदरमित्येव भवति ।' 37 ध्रव कूटस्थमविचाल्यन पायोपजनाविकार्यनुत्पत्त्यवृद्धयव्यययागि । 38 aafa farqi arta rata' faecual