Theories Of Parinama

This book, "Theories of Parinama" by Dr. Indukala H. Jhaveri, published by Gujarat University, offers a comprehensive and critical comparison between the Sankhya-Yoga and Jain conceptions of "Parinama," which refers to change, transformation, and evolution in reality. The author's approach is described as scientific and dispassionate, based on extensive research and a careful selection of relevant data from Sanskrit, Prakrit, and European sources.

The book systematically explores the concept of Parinama across different periods of Indian philosophical thought:

Early Vedic Literature (2500 B.C. - 200 B.C.): The study begins by tracing the seeds of Parinama in the Vedas, particularly the Rigveda and Atharvaveda. It highlights early speculations about creation, the emergence of abstract principles, and the nascent ideas of "One and Many" and "abiding and changing" aspects of reality. The Atharvaveda's concept of Kala (Time) as a dynamic principle driving the universe is also noted.

Brahmanas and Upanishads: The book examines the development of sacrifice as a cosmogenic principle in the Brahmanas and the Upanishads' shift towards abstract, absolute principles like Brahman and Atman. It identifies the Upanishads as a crucial stage where the problem of "One and Many" and the relationship between immanence and transcendence were explored, laying the groundwork for later theories of change.

Grammatical Works (Yaska, Panini, Patanjali): The author emphasizes the significant contribution of grammatical works. Yaska's precise enunciation of "Viparinama" (change without loss of essence) is highlighted as a key early formulation. Panini's use of "vikara" and Patanjali's clear distinction between "Kutastha-nityata" (absolute permanence) and "Parinami-nityata" (permanence amidst change) are discussed, underscoring the philosophical depth achieved in these works.

Sankhya System: The book delves into the evolution of Sankhya ideas, from their potential presence in Upanishads and the Mahabharata to their crystallization in Iśvarakṛṣṇa's Sankhya Karika. It analyzes how concepts like the three Gunas (Sattva, Rajas, Tamas), the distinction between Purusha and Prakriti, and the theory of Satkaryavada (the effect pre-exists in the cause) contribute to the understanding of Parinama. The commentaries on the Sankhya Karika are reviewed for their further elucidation of Parinama, Satkaryavada, and the different types of transformation.

Yoga System: The development of Parinama in the Yoga Sutras of Patanjali and its commentaries is examined. Patanjali's focus on the "parinamas" of the Citta (mind) and the classification of these into nirodha, samadhi, ekagrata, dharma, lakṣaṇa, and avastha parinamas are explained. The book discusses how commentators like Vyasa, Vācaspati, and Vijñānabhikṣu elaborated on these concepts, including the distinction between permanence and change. The Yoga school's introduction of Isvara to remove obstacles in Prakriti's development is also noted.

Jain Philosophy: A significant portion of the book is dedicated to the Jain perspective on Parinama. It outlines the historical development of Jain sources, from the Agama period to the Tarka period. The book explores the Jain metaphysical framework of six Dravyas (Jiva, Ajiva, Dharma, Adharma, Akasa, Kala) and how Parinama applies to them. Key Jain concepts like Paryaya (modes or states), and the distinction between Dravya (substance) and Paryaya are analyzed. The author highlights the Jain concept of reality as Sat, characterized by Utpada (origination), Vyaya (decay), and Dhrauvya (permanence), and its identification with Parinama. The works of Umāsvāti and especially Kundakunda are presented as crucial for understanding the detailed Jain theory of Parinama, its application to different Dravyas, and its role in explaining ethical and spiritual concepts like bondage and liberation. The book also touches upon the Jain defense of Pariņāma against objections from other philosophical schools.

Comparison and Conclusion: The final chapter provides a comparative analysis of the Sankhya-Yoga and Jain theories of Parinama. It highlights their shared understanding of change within an abiding entity (following Yaska's definition) and their similar classification of changes (Dharma, Lakshana, Avastha in Samkhya-Yoga, and Dravya-Paryaya, Guna-Paryaya in Jainism). The book points out key differences, particularly in the application of Parinama to the Purusha (Sankhya) versus Jiva (Jain), and the differing metaphysical foundations (dualistic atheism in classical Sankhya versus pluralistic dualism in Jainism). The author suggests that while Sankhya offers a more philosophically advanced view by relegating change to Prakriti, Jainism provides a more empirically comprehensible explanation by applying Parinama to both Jiva and Pudgala, thus facilitating a clearer understanding of karma and liberation. The historical relationship between the two schools, particularly concerning the influence of early Parinamavada thinkers on both Proto-Sankhya and Proto-Jain thought, is also discussed.

Key Contributions of the Book:

• A systematic and comparative study of Parinama in Sankhya-Yoga and Jainism.
• Tracing the historical development of the concept from Vedic times.
• Highlighting the crucial role of grammatical works like Nirukta.
• Detailed analysis of the Sankhya Karika and its commentaries.
• In-depth exploration of the Jain concept of Paryaya and its relation to Parinama.
• Examination of the works of key Jain philosophers like Umāsvāti and Kundakunda.
• Discussion of the application of Parinama to all Dravyas in Jainism, including abstract ones.
• A thorough defense of the doctrine of Parinama on metaphysical and ethical grounds.
• A comparative assessment of the strengths and weaknesses of both systems' approaches to Parinama.

In essence, "Theories of Parinama" serves as a scholarly bridge between two major Indian philosophical traditions, illuminating their nuanced understanding of change, reality, and the human condition.