Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

SR No.: 012002
Original Sutra Author: N/A
Author: Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay
Publication Year: 1968
Total Pages: 950
Language: Gujarati
Classification: Smruti_Granth & Articles
File Size: 30 MB

Page 463

2 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
Pariņāma and Avasthā-Pariņāma. The Jaina has not analysed Pariņāma in this way. Nevertheless, these become expressed in his Dravya-Paryāya and Guņa-Paryāya. Every Dravya-Paryāya (such as a pot in the case of Pudgala and manhood (manusyatva, in the case of Jiva) and GunaParyāya (such as darkness or yellowness in Pudgala or Jñana-Paryaya in Jiva) of the Jaina represents Dharma-Pariņāma or change of aspect. When the same is viewed from the standpoint of its time variations of past, present and future, it is Laksana-Pariņāma. The oldness and newness or tīvratā-mandata in the case of Jiva which a Dravya-Paryāya or a Guna-Paryāya suffers, as a result of time-process, is its AvasthaPariņāma. This Avasthā-Pariņāma, it must be noted, is possible only in the Vyañjana-Paryāya of the Jaina which abides for a certain length of time. There cannot be such Avastha-Pariņāma in the Artha-Paryaya? as it is momentary.
Both the Sāṁkhya and the Jaina understand Parināma as a wide concept including the material change in time (AparispandātmakaParināma) as well as physical movement in space, technically called Parispanda. Both of them, sometimes, bring these two kinds of changes under two types of kriya, viz., pariņāmatmikā kriya and parispandātmikä kriyā. In the Jaina view, the Parispanda is possible only in Jiva and Pudgala, as each Jiva and Pudgala, that is atom, is limited and, therefore, capable of movement. In Dharma, Adharma and Ākāśa which are indivisible wholes and pervade this loka (universe), there is evidently no scope for Parispanda. In the Sāmkhya, Parispanda has to be negated in Prakrti which is one homogeneous whole and all-pervading. It becomes possible in the different products of Prakyti, from Buddhi onwards, which are limited compared to their cause, the Praksti.
There is, however, one difficulty in understanding Parispanda in the Samkhya, viz., that it has to be visualized without Ākāśa. Vijñānabhikṣu felt this difficulty and hence, he clarified that Prakrti subsumes Ākāśa. But this interpretation is not vouchsafed by the older Samkhya texts which derive Akāśa from the Sabda-Tan-Mātrā. So we must understand
1 See Vyäsa-bhäşya on the Yoga-sutra, III. 15. 2 When we conceive the man as devoid of his subdivisions-as simply
a man, it is the one indivisible Vyañjana-Paryāya. If, however, along with the conception of a man, we at the same time are conscious of the variations of a boy, a youth, etc., these latter are said to be Artha-Paryāyas of the Vyañjana-Paryaya of a man. Samkhya-pravacana-bhāsya on the Sārkhya-sútra, II. 12. 'Nityau yau dilckālau tau alcaśa-prakrti-bhūtau prakter guna-visesau eva.'