Theories Of Parinama

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

Page 62

The Samkhya-Yoga and the Jain Theories of Pariņāma running towards its decay. This is its Avastha-Pariņāma or change of condition. 16
Having explained these three aspects of Pariņāma, Vyāsa clarifies that it is from the view-point of distinction (bheda) between the charasteristic (Dharma) and the characterised (Dharmi), that this three-fold change is to be understood. Again, it is from this point of view that it is said that the substance has neither past nor future but that it is the characteristics only that are manifested in time by virtue of which the substance is spoken of as varying and changing temporally just as a line remains unchanged itself but acquires different significances as one or two zeroes are placed on its right side. 17
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In reality, however, (i. e. from the standpoint of non-distinction between Dharma and Dharmi) there is but one change because the characteristic is the very being itself of the characterised; and it is the change of the characterised alone that is detailed by means of the characteristic. Thus it is that the threefold change, Dharma, Laksana and Avasthā, does not overstep the being of the characterised substratum and it is for this reason that there is but one change which runs through all these specialisation thereof. This change, Vyasa defines as the manifestation of another characteristic on the removal of the previous characteristic of a substance which remains constant.18
16 तथाऽवस्थापरिणामः । तत्र निरोधक्षणेषु निरोधसंस्कारा बलवन्तो भवन्ति दुर्बला व्युथानसंस्कारा इति । एष धर्माणामवस्थापरिणामः । परमार्थतस्वेक एव परिणामः । धर्मिस्वरूपमात्रो हि धर्मो धर्मिविक्रियैवैषा धर्मद्वारा प्रपञ्चयत इति । तत्र धर्मस्य धर्मिणि वर्तमानस्यैवाध्वस्वतीतानागतवर्तमानेषु भावान्यथात्वं भवति न तु द्रव्यान्यथात्वम् । यथा सुवर्णभाजनस्य भित्त्वा - ऽन्यथा क्रियमाणस्य भावान्यथात्वं भवति न सुवर्णान्यथात्वमिति ।
धर्मिणोऽपि धर्मान्तरमवस्था धर्मस्यापि लक्षणान्तरमवस्थेत्येक एव द्रव्यपरिणामो भेदेनोपदर्शित इति । ... न धर्मी त्र्यध्वा धर्मांस्तु त्र्यध्वानस्ते लक्षिता अलक्षितास्तत्र लक्षितास्तां तामवस्थां प्राप्नुवन्तोऽन्यत्वेन प्रतिनिदिश्यन्तेऽवस्थान्तरतो न द्रव्यान्तरतः । यथैका रेखा शतस्थाने शतं दशस्थाने दश ।...... 18 परमार्थतस्तु एक एव परिणामः । धर्मिस्वरूपमात्रो हि धर्मो धर्मिविक्रियैव एषा
धर्मद्वारा प्रपञ्चयत इति । त एते धर्मलक्षणावस्थापरिणामा धर्मिस्वरूप
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