Theories Of Parinama

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

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The Sāmkhya-Yoga and the Jaing Theories of Parimāna
is being favoured by other requisite concomitant conditions. These appearance and disappearance are not production and destruction. This answers the objection that the terms 'birth’ (FFA) and 'existence' (aa) will be synonymous on the assumption of the Satkāryavāda. For when the different kärakas by their activity cause to manifest the cloth which is nothing but the threads themselves arranged in a particular way, it is said by the people in vyavahāra that the cloth is made, produced or is born. When, on the other hand, these kārakas cause to disappear the existing state by a different form owing to the manifestation of other potentialities, the previous form is said to be destroyed. Really speaking, however, there is no production of anything nor destruction of anything?.29
Vacaspati Misra in his STK says almost the same thing, adding only the different proofs (FHTUT) establishing the nondifference between cause and effect.
This shows that according to the Samkhya the so-called production is only the manifestation of what already exists and is not a new creation. The so-called beginning of an object', as Prof. Hiriyanna puts it, is only an event in its history; the object itself is not and cannot be made. Similarly the destruction means only change of form for there can be nothing like absolute annihilation'.30 Thus, as Keith correctly observes, 'causality in Samkhya, in its ultimate essence, is reduced to change of appearance in an abiding entity'.31 The causality of the Satkaryavada, as is 29 साधनानुगृहीतस्य धर्मिणो धर्मान्तरस्याविर्भावः पूर्वस्य च तिरोभावः
परिणामः । न चाविर्भावतिरोभावावुत्पत्तिनिरोधौ । .. ... ... ... एतेनारम्भोपरमोत्पन्नविशेषप्रसङ्गो जन्म-सच्छब्दः प्रत्युक्तः । कथम् ? आत्मभूतं हि तन्तूनां पटाख्यं व्यूहस्थानीयं सन्निवेशविशेषं यदा कारकाणि स्वेन व्यापारेणाविष्कुर्वन्ति तदा क्रियते उत्पद्यते जायते इत्येवमादिर्लोकस्य व्यवहारः प्रवर्तते । यदा तु कारकाणि शक्तयन्तराविर्भावात् संस्थानान्तरेनौत्सुक्यर्तितामवस्थामुपसंहरन्ति तदा प्रागुपलब्धं संस्थानं विनाशशब्दवाच्यतां प्रतिपद्यते।
परमार्थतस्तु न कस्यचिदुत्पादोऽस्ति न विनाशः । 30 Outlines of Indian Philosophy, p. 273. 31 Samkhya System, p. 73.