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CHAPTER X
SAMKHYA-YOGA AND JAIN-A COMPARISON
Philosophical
Both the Samkhya-Yoga and Jain seem to have followed Yaska's definition of Vipariņāma in their doctrine of Pariņāma,. i.e. they have viewed the world-process as change in an abiding. entity or entities (विपरिणमते इत्यप्रच्यवमानस्य तत्त्वाद्विकारम् 1 )
Umasvati analyses the Pariņāma nature of reality into utpada, vyaya and dhrauvya. Vyāsa defines Pariņāma as f पूर्वधर्मनिवृत्तौ धर्मान्तरोत्पत्तिः । These two views are, in substance,
identical.1
Vyasa has analysed Parinama into Dharma-Pariņāma, LakṣaṇaPariņāma and Avastha-Pariņāma. The Jaina has not analysed Puriņāma in this way. Nevertheless, these become expressed in his Dravya-Paryaya and Guṇa-Paryaya. Every Dravya-Parinama (such as a pot in the case of Pudgala and manhood in मनुष्यत्व the case of Jiva) and Guna-Paryaya (such as darkness or yellow-ness in Pudgala and Jñana-paryaya in Jiva) of the Jain represent 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 Lakṣaṇa-Pariņāma. The oldness and newness or *tivrata-mandata' (я- in the case of Jiva) which a Dravya
1
Cf Yuktidipika:
जहद्धर्मान्तरं पूर्वमुपादत्ते यदाऽपरत् । तत्त्वादप्रच्युतो धर्मी परिणामः सः
3 on Ska. 16
and Sloka Vārttika : पूर्वस्वभावपरित्यागाजहद्वृत्तोत्पादो द्रव्यस्योत्तराकारःपरिणामः स एव पर्यायः ।
