Theories Of Parinama

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

Page 70

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The Samkhya-Yoga and the Jaina Theories of Parinama
From the above, it is obvious that the problem of the nature of the process of pariņāma, depends upon the view that we take
formal aspect is defined as differentiation in the integrated. In other words, the process of Evolution consists in the development of the differentiated within the undifferentiated, of the determinate within the indeterminate, of the coherent within the incoherent. The evolutionary series is subject to a definite law which it cannot overstep. The order of succession is not from the whole to parts, nor from parts to the whole, but ever from a relatively less differentiated, less determinate, less coherent to a relatively more differentiated, more determinate, more coherent whole. That the process of differentiation evolves out of homogeneity as separate or unrelated parts, which are then integrated into a whole, and that this whole again breaks uɔ by fresh differentiation into isolated factors for a subsequent reintegration, and so on ad infinitum, is a fundamental inisconception of the course of material evolution. That the antithesis stands over against the thesis, and that the synthesis supervenes and imposes unity ab extra on these two independent and mutually hostile moments, is the same radical misconception as regards the dialectical form of cosmic develop nent. On th: Sāmkhya view, increasing differentiation proceeds pari passu with increasing integration within the evolving whole, so that by this two-fold process what was an incoherent indeterminate ho.nogeneous whole evolves into a coherent determinate heterogeneous whole." Positive Sciences of the Ancient Hindus, p. 7-8.
Das Gupta, after quoting the above passage from Dr. Seal, adds, "The meaning of such an evolution is this, that all the changes and modifications in the shape of the evolving collocations of guņa reals take place within the body of the Prakrti. Prakrti consisting of the infinite reals is infinite, and that it has been disturbed does not mean that the whole of it has been disturbed and upset, or that the totality of the gunas in the Praksti has been unhinged from a state of equilibrium. It means rather that a very vast number of gunas constituting the worlds of thought and in atter has been upset. These guņas, once thrown out of balance begin to group themselves together first in one form, then in another, then in another, and so on. But such a change in the formation of aggregrates should not be thought to take place in such a way that the latter aggregates appear in supersession of the formere ones, so that when the former comes into being the latter ceases to exist. For the truth is that one stage is produced after another; this second stage is the result of a new aggrega tion of some of the reals of the first stage. This deficiency of the reals of the first stage which had gone forth to form the new aggregate as the second stage is made good by a refilling from the Prakrti. So also, as the third stage of aggregation takes place frum out of the reals of the se