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THE ESSENCE OF JAINA SCRIPTURES
(2b-1) And, just as a homogeneous substantial-modification may consist of several pieces of cloth, for instance, two or three pieces, so a homogeneous substantial-modification may consist of several material-components, for instance, two or three atoms.
(2b-2) And, just a heterogeneous substantial-modification may consist of several-e.g. two or three-pieces of silk and cotton, so a heterogeneous substantial-modification may consist of several components, soul and matter; instances are a god or a man.
(2c) And, just as in a piece of cloth we see the innate qualitativemodification, i.e. the undergoing of manifoldness owing to an evolution which takes place in a manifold and successive form, by way of such a-guru-laghu-qualities as determine gross (sthula) nature, so in all substances we find an innate qualitative-modification, i.e. their being subject to the manifoldness of increase and decrease36, which take place in the six sthanas and arise in succession of time by way of their respective a-guru-laghu-qualities.
(2c-1) And, just as in a piece of cloth we see the derivative qualitative-modification of colours, etc., in the accession of a manifoldness of particular innate natures, which manifoldness is shown by a higher-or-lower-degree with reference to former and later states, and is conditioned by (the piece) itself or something else (sva-para pratyaya), so in all substances we find a derivative qualitativemodification of colours, etc., or intellections, etc., in the accession of a manifoldness of particular innate natures, which manifoldness is shown by a higher-or-lower-degree with reference to former and later states, and is conditioned by the substance itself or something else (sva-para pratyaya).
For so, and not otherwise, is the preferable exposition of all objects, as it was preached by the Highest Lord, whereby is revealed the innate nature of substance, quality and modification; for many people, basing themselves merely on the modifications and becoming subject to delusion, which is characterized by not properly understanding the reality [the innate nature of self as it is] become para-samaya, i.e. accept only the conditioned modes of consciousness.
Having thus commenced incidentally (the topic of the) distinction of sva-samaya-and para-samaya persons, he summarizes it as follows:
II.2 The souls, who are constantly engaged in, attached to or find satisfaction only in the modifications, are called para-samayikas but
