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Development of Pariņāma in Yogasūtras
The above discussion regarding the twenty-four principles being distinct tattvas, points to one fact, viz,, that the Samkhyas either reduced all the world-phenomena to these twenty-four distinct elements or regarded all the world-phenomena as resulting from the association and dissociation of these elements The hypothesis that the Samkhyas were so called because they accepted a particular samkhyā of elements, receives support if we regard that *the Samkhyas regarded this particular samkhyā as indicating so many distinct elements. In this matter, the 'tattvāntaras' can be compared with the Astikayas of the Jain, the difference, however, being that the Jainas do not attempt to derive them from any one principle. One may regard the evolution of these twentythree elements from Prakrti as so many Distinctions which Praksti put forth through the process of Parināma and which, later on, by mutual association and dissociation, gave rise to the multifarious world-phenomena.
We may now turn to the next problem, which attempts to describe the process of Pariņāma, Samsrsta-viveka.
The Process of Pariņāma - samsrsta-viveka
Before, however, we proceed to understand the process of Pariņāma (HX6T-1927), it is necessary to take notice of Vijñāna'bhikṣu's view regarding the nature of the three Guņas because his interpretation of Samsýsta-viveka can ouly be understood in the light of his conception of the three Guņas.
According to Vijñānabhikṣu, the Guņas are super-subtle
tence altogether, and has properties which differ widely from that of ahajnkāra. So it is tattvāntarapariņā na, i.e. evolution of the different categories of existence. The evolution of the senses and the five gross ele mets cannot be o? this nature, for they are the višeşas which have been too much specialised to allow the evolution of any other substance of a grade of existence different from themselves. With them there is en end of all emanations and the changes or modifications that they sufför are brought under the dharma, laksana and avasthā-par ņāma.
Yoga Philosophy, p. 178–179.
