Theories Of Parinama

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

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Other topics related to Pariņāma
It is clear that this has no textual justification for it (and even philosophically its value is doubtful because the Samkhya concept of Prakṛti is beyond Time and Space). We may, however, say that this Prakṛti, in as much as it brings forth the empirical Time and Space, has the potentialliy of that Time and Space. And if we consent to call this potentiality of Time and Space as Kāla and Kāraṇākāśa respectively, we may have reason to agree with Bhiksu.9
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On the Derivation of the different Categories from Prakṛti
The Ska, and its commentaries, as already noted, describe the order of evolution of the different categories from Prakṛti as follows: From Prakṛti is derived the Mahat, from Mahat Ahamkāra, from the three-fold Ahamkara- eleven senses and five Tanmātras and from the five Tanmātrās the five Bhūtas. The SSu. too gives the same order. However, a different order is given by VB and TVS. Here two parallel lines of evolution start from the Mahat which, on one side, develops into the Ahamkara and eleven
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It may be noted that Ṣimānanda in his Samkhyatattvavivecana, points out that the Vaiśeşika view which regards Kāla as an independent eternal entity and, the Samkhya view which regards the notion of the Maha-Kala (i.e. the eternal Time) and the moment as being due to the conjunction of the Akāśa with the limiting adjuncts-are not endorsed by the Yoga. According to the latter, the moment alone is the real Kala and that Pradhana (i.e. its pariņāma) is the cause of the Kala-vyavahāra and not the Akāśa. Thus, Ṣimānanda makes a distinction between the Samkhya view and the Yoga-view. He, however, does not say anything regarding the Concept of Akāśa, in Samkhya-Yoga (i.e. as to whether it is to be identified with the Tamas in Prakṛti or regarded as produced from the Sabdatanmatra only).
Note that Vijñānabhikṣu, while commenting on the Ssu. II. 12, (दिक्कालो आकाशादिभ्यः । ) says that the notion of 'खण्डकाल' is the result of the association of the Akāśa with the limiting adjuncts. But, in his Yoga-Varttika, as we have seen, he identifies Kala (ie. the moment) with the unit of change of the Gunas in accordance with Vvāsa-bhāṣya.