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An Epitome of Jainism 5. Akáša, Space; its special attribute is to give place to all substances. 6. Kala, Time; its special attribute is to bring about modifications.
Modifications (Paryaya) Modifications occur only with reference to attributes. This alone is what s meant by Birth and Decay. Modifications or conditions change; a new condition is born, i.e., comes into existence (Utpâda), and the old one decays, i.e., goes out of existence (Vyaya). The essential attributes of the substance always persist through all these modifications. It must be clearly understood and constantly remembered that substance is one : the birth and decay in its modification, and the continuance of the substance itself are only threc aspects of viewing one and the same thing. Also Substance (Dravya), Attribute (Guna) and Modification (Paryâya) are three mutually interpervasive aspects of the one trinity-unity. Attribute is nothig different from Substance and Modification. So for all the three. When we talk or think of one, we necessarily talk or think of the remaining two. The threefold distinction is merely for the purpose of exposition and explanation by our limited knowledge to others of limited knowledge. The soul with Omniscience sees the whole trinity-unity in its entirety at one and the same time.
The Seven Tattvas In the Universe, the Jîva Dravya or Soul is found mixed with non-living matter. Even the most ordinary and the least civilised men, even animals, exhibit the recognition of the fact. For Death is a most universal and eternal phenomenon. The living body is living; when death intervenes, the body becomes lifeless, or dies. Life has left the body. This Life is the Soul; the body represents the grossest and most visible form of matter, with which the Life was clothed, and which was “Living” only so long as Life or Soul was united with it.
The Soul (Jiva) and the Non-Soul (Ajīva) are the first two Tattvas. The most important non-Soul is the Pudgala Dravya or Matter-Substance. The most important combination of soul and matter is our body.
It is also manifest that this body is constantly changing, in virtue of our activity of mind, speech and body. A feeling of modesty in the mind of the maiden paints her cheeks with blush. A sad thought gives one a long face, Criminal broodings breed a criminal look in a man or woman. The pious chanting of a hymn or prayer gilds one with the calm detachment and glory of the halo of a priest or devotee. Our food, dress, play and work, all bring about constant changes in the body.
Matter attracts matter. Generally the law of nature is "like to like”. The matter of bad thoughts attracts matter of bad thought, and ultimately becomes the father of a bad habit. This attraction of good or bad matter by the soul in virtue of its mental, vocal, or bodily activity, is called Inflow (Aśrava).
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