That is interesting! They seem to convey at least the mundane meanings.
“We use Viparinamam if that “which has come to be” is a development or a change for the worse. “
- Yes. That is the correct meaning.
“In the example, the sitting position which I relied upon as comfortable, is now the very reason for my pain. It has become completely “other” or “the otherwise” (Annathabhava). Right from the start it was not something to be relied upon. To be craved for. I put my expectations and hopes on it, while it (without any heed to me and my hopes on it) became the other.”
- As I mentioned above, that is a mundane interpretation of “viparinama.” No posture can provide comfort for too long. It is said that even a Brahma (with no dense physical body like ours) cannot remain in the “same position” for too long.
The deeper meaning of “viparinama” is that pursuing any “rupa” with vedana, sanna, sankhara, or vinnana cannot lead to the “perfect state with no suffering” or “pabhassara mind” or Nibbana. That is the critical idea in the post “Vipariṇāma – Two Meanings.” There, “viparinama” means to move away from the “perfect state with no suffering.”
P.S. I edited the title of the thread.