Theories Of Parinama

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

Page 94

The Samkhya-Yoga and the Jaina Theories of Fariņāma nityatā. He elucidates for the first time the concept of kala as it is conceived in Samkhya-Yoga.
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Yuktidipikā also attempts a definition of Pariņāma which is essentially the same as that given by Vyasa. Both the Yuktidipikā and STK. explain pariņāma in terms of Satkaryavāda.
Vijñānabhikṣu has attempted a different interpretation of the nature of Gunas and of the process of Pariņāma fa which has created a new problem in the understanding of the nature of the constitution of Prakṛti and its Pariņāma-process. The older view seems to regard Prakṛti as one homogeneous whole, as undergoing Pariņāma but manifesting itself in the form of effects. gradually. Bhiksu would regard Prakṛti as consisting of an infinite number of the 'Guna-reals' undergoing Parināma only in part and maintaining at the same time the state of equilibrium in the other part, on the analogy of the Parinama of foam in the ocean. The deficiency caused by the production of different effects is said to be supplied by the process of re-filling from the remaining infinite reals. 24
Thus the world-process according to the Samkhya is the continuous mutual interaction of the three Gunas to which has been applied the concept of Pariņāma as defined by Yaska. The Yogaschool attempts to understand primarily the mental processes in the light of Pariņāma and so refers incidentally to the Parināmas of the bhūtas and the senses. They, however, bring in God to remove the obstacles in the way of the evolution of Prakṛti.
24 This reminds us of the Puruşa-sukta of the Rgveda, wherein the one part of the Purusa constitutes this world while its three parts remain immortal in heaven, and of the first principle of the Upanisads which is both immanent and transcendent. This may also be compared to the Jain concept of Lokākāśa and Alok ākāśa. Changes, both similar and dissimilar. take place in the former whereas the latter which extends infinitely beyond the Lokākāśa, undergoes homogeneous pariņāmas only (Viz., agurulaghu-pariņāma).