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to the early origin of Jainism. Of these six substances, Jiva and the five subdivisions of Ajiva—all are Amurta i.e. not perceptible by the senses, except Pudgala (matter) which is Murta (perceptible by the senses.)
The Jain texts generally speak of Dravyas or substances and their development or modifications (paryayas), at times they also speak of Gunas (qualities), but as Jacobi has pointed out there “ seems to be no room for an independent quality,” since paryaya, is the state in which a thing, dravya is at any moment of its existence, and this must therefore exclude qualities.” This theory of the Jains “that the developed condition of any object is for the time that condition lasts, the object itself," has inipor. tant results. According to the Jain theory, Jiva is capable of development and change. Merit (dharma) or demerit may be induced in it, and it may become Subha (meritorious) or Asubha (full of demerit). From this
it follows that the Jains, like the Vaisesheka Shree Sudharmaswami Gyanbhandar-Umara, Surat
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