Theories Of Parinama

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

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Other topics related to Pariņāma
between them in Space or Time but the 'sannidhi' or proximity, here means 'yogyata' or passive capacity of being treated and by virtue of it the Puruşa, though it remains aloof, is yet felt to be united and identified with the Buddhi, and as a result of that the states of the Buddhi appear ascribed to a person. 17
Bhoja maintains that just as the proximity of a magnet manifests the power of movement in a piece of iron, so by the mere proximity of the Puruşa, the cit which exists in a potential manner as it were in the sattva, becomes manifest and this manifestation of cit which illumines the whole vṛtti or state becomes the object of Purusa's experience partly because of the closest proximity of the Puruşa and partly because the whole process of Prakrti's transformations is for the experiences and the liberation of the Purusa. Prakṛti is not conscious that it will serve the purpose of the Puruşa but its forward and backward transformations are called its tendencies for the services of the Purusas. As both the Prakṛti and the Puruşa are omnipresent, there cannot be any actual contact or samyoga. 18
Vijñanabhikṣu points out that yogyata or capacity, which Vacaspati speaks of, on the part of the Puruşa by virtue of which even though it may not be in touch with the Buddhi, yet the states of Buddhi can continue to be expressed in terms of an experience, will continue even in the state of emancipation; for it is the nature of the Puruşa and so the experience will continue even in the emancipated state. Second, if the beginningless experience of states be said to be serving the purpose of samyoga or contact, then the assertion of the VB that this seeming union is due to avidya potency breaks down. Thirdly, the objection of Vācaspati that samyoga of the Buddhi and the Puruşa will necessarily mean that the Puruşa is exposed to change is groundless, for samyoga and change are not synonymous. The Akāśa has also samṁyoga, but it is not by virtue of that called pariņāmin or changing. Change means the rise of new qualities. It is the
17 TVS. II. 17 and 1.4.
18 Bhojavṛtti IV. 22 and II. 23.