Theories Of Parinama

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

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Otner topics related to Parinama
Isvarakṛṣṇa refers to Pariņāma only twice, in the Kā. 16 and 27. Kā, 16 brings out the idea of Pariņāma by stating that the functioning of Prakṛti is Pariṇāma and this Pariṇama is characterised by the predominance of the one or the other of the Gunas. The same is applied in Ka. 27 to explain the mutual distinction between the eleven senses.
This lack of further elaboration of Parinama can be explained on two grounds viz. that Iśvarakṛṣṇa might have felt that the idea was too well-known to require any elaborate explanation and secondly we see the same idea worked out in the theory of Satkāryavāda.
If it were possible to identify the author of the Yoga-sutras with that of the Mahabhāṣya, we could have said that Patanjali had before Iśvarakṛṣṇa clearly visualised and defined Pariņāma in philosophical terms. The Yoga-sutras define the different Pariņāmas of the Citta such as the Vyutthāna, Nirodha and Samadhi Pariņāmas and only incidentally refer to the Dhrama-LakṣaṇaAvastha Pariņāmas of the bhūtas and senses.
Mathara elucidates Parināma by distinguishing two types in transformation. One is of the nature of creation or manufacture like that of a pot. This he calls : . The other is natural transformation like that of milk into curd. This he calls f: '. He identifies the process of Prakṛti's Pariņāma with the latter. This makes clear the idea that Pariņāma is a sort of material evolution and not of the nature of anything created or made on the analogy of human work.
Vyasa not only defines but also explains in detail the three aspects of Pariņāma, viz. Dharma-Lakṣaṇa-Avastha Pariņāma, the process of Parinama (a) of the twenty-three categories, called the Tattväntara-Pariņāma, show how the course of evolution is regulated in a certain fixed manner owing to the limitations of space (देश), time (काल), form (आकार) and other extraneous causes (faf) and distinguishes between kūṭastha-nityatā and pariņāmi