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is that element which knows, thinks and feels. It is in fact the divine element in the living being. The Jaina thinks that the phenomena of knowledge, feeling, thinking and willing are conditioned something, and that that something must be as real as anything can be. This 'soul' is in a certain sense different from knowledge and in another sense identical with it. So far as one's knowledge is concerned the soul is identical with it, but so far as some one else's knowledge is concerned it is different from it. The true nature of the soul is right knowledge, right faith and right conduct. The soul, so long as it is subject to transmigration, is undergoing evolution and involution.
The second principle is non-soul. It is not simply what we understand by matter, but is more than that. Matter is a term contrary to 'soul'. But nonsoul is its contradictory. Whatever is not soul is non-soul.
The rest of the nine principles are but the different states produced by the combination and separation of soul and non-soul. The third principle is merit that on account of which a being is happy. The fourth principle is demerit: that on account of which a being suffers from misery. The fifth is the state which brings in merit and demerit. The sixth is Samvara: that which stops the inflow of foreign energies. The seventh is destruction of actions. The eighth is bondage of soul, with actions. The ninth is total and permanent freedom of soul from all actions.
Division of Substance: Substance is divided into
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