Theories Of Parinama

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

Page 65

Development of Parinama in Yogasulfassnis:.
જેીઝીસિંહની તી
gerdefinition
tic and laborate
Thus in the Vyasa-bhāṣya we of the theory of Parinama but also a exposition of the various aspects of Parinama and of the process of Parigams which is not to be found in earlier Samkhya-Yoga literature
Vacaspati, Bhoja, Vijñānabhikṣu and Nāgeśa add nothing new in the explanation of the passages pertaining to dharma-lakṣaṇaavastha pariņāma and twofold permanence. Vacaspati and Bhiksu, however, attempt to throw further light on the passage dealing with the Tattväntara-pariņāma and Samsṛsta-viveka, by giving their own interpretations which deserve special notice. So we consider them independently.
The Tattväntara-Pariņāma
Vacaspati attempts to explain Tattväntara Pariņāma in his commentary on the Ska. 3, though he does not elucidate the point while commenting on the Vyasa-bhaşya. There he arrives at the conclusion that the absence of equal degree of grossness and perceptibility is the criterion of tattväntaratva. Let us see how he arrives at this conclusion.
...The five gross elements and the eleven sense-organs are mere products or modifications, not productive. Though the cow, the jar, the trees and the rest are the products of the earth, and so are curd and sprout, of milk and seed respectively, which latter are the products of the cow and the tree, yet these facts do not touch our position; since trees etc., do not differ from earth, in their essence, and it is the productiveness of something different in essence, for which the term Root, 'Prakṛti' stands; and that the cow, the tree etc, do not differ from each other in their
याणि संसृष्टानि विविच्यन्ते । तथा चोक्तं पुरस्तात् । न विशेषेभ्यः परं तत्त्वान्तरमस्तीति विशेषाणां नास्ति तत्त्वान्तरपरिणामः । तेषां तु धर्मलक्षणावस्थापरिणामा व्याख्यायिष्यन्ते ।