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SUMMARY OF SIGNIFICANT CONCEPTS
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3. The Principle of Knowable (Jneya): Substance, Quality and Modification
Substances (dravya), qualities (guna) and modification (paryaya) are called the object of knowledge (87). ...The substance forms the substratum of qualities and modifications, and it is constantly endowed with origination, destruction and permanence without leaving its existential character ( 87, 95, 99, 105). It is the very nature of the substance to be amenable to these three states (99); origination and destruction are simultaneous and interdependent, and are not possible in the absence of the substance (100). This trio refers to modifications and qualities, and the substance, as it forms the essential basis of the three, comes to be predicated of them at that moment (101). The object of knowledge has always one or the other modification (18). One modification originates and the other passes away, while the substance is permanent (103). There is nothing as absolute production or destruction in this world: what is the production of one is the destruction of the other (119). That condition or state (parinama), which in fact forms the nature of the substance is quality, which is a distinguishing mark too (129-130). The transformation of one (form of the) object into the other is the modification with its varieties of figuration (152). The substance, quality and modification are existential (105); as to the relation between the three they are nonseparate (aprthaktva) and non-identical (anyatva): they cannot be separate because they are the co-occupants of the same spatial extense, and they are non-identical because one is not the other (106-110). To illustrate: Soul is a substance; manifestation of consciousness is its quality; and its modifications are hellish, sub-human, human and ... (gods, i.e. denizens of heaven) embodiments which are caused by Nama karman, or even the state of a Siddha, behind all these modifications the soul is essentially the same and permanent (112,113,117-119). The substance is one in view of its substantial it, but it comes to be manifold because of the modifications pervading it for the time being (115). ... 4. Nature of Spirit and Matter, or Jiva and Pudgala
The jiva is essentially constituted of sentiency (chetana) and manifestation of consciousness (upayoga) (127); but from beginningless time it is already tainted with karman (121). The development (or
