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THE ESSENCE OF JAINA SCRIPTURES
Hence, sva-samaya is the essence or inner principle (antas tattva) of the self (atman) itself. - :
Now he gives the definition of substance:
II.3 That which, whilst it does not forsake its innate nature, is characterized by origination, annihilation and stability and which possesses or is endowed with qualities and modifications, is called a substance. (95) (see also TS 5.29, 5.30 and 5.38)
A substance is that which, without commencing a differentiation (bheda) of its innate nature, is characterized by the twofold set of qualities and modifications and the triple set of origination, annihilation and continuation.
Here we understand by the innate nature (svabhava) of a substance its connection with existence-in-general (astitva-samanya). This existence will be explained as twofold: svarupa-astitva (existence-ofcharacteristic-nature) and sadrshya-astitva (existence-of-commonnature).
By origination we here understand coming forth, by annihilation decay, by stability continuance.
Qualities are crosswise-particularities; they are twofold, in as far as they may be general (samanya-guna) or particular (vishesha-guna).
Here the general qualities are existence, non-existence; oneness, otherness; to be a substance (dravyatva), to be a modification (paryayatva); omnipresence, non-omnipresence; possession of spacial units, non-possession of spacial units; materiality, immateriality; possession of action, non-possession of action; consciousness, unconsciousness; agency, non-agency; being-an-enjoyer, not-being-anenjoyer; the set of a-gurulaghutva, etc. qualities.
Particular qualities are the being a cause of “penetrability” (avagaha), the being an occasion of moving, the being a factor of standing-still, the being the cause of modification of substances, the possessing of colour, etc., consciousness37 and so forth.
Modifications are lengthwise-particularities. They have been previously described as fourfold. 38
To (the notions mentioned), origination, etc., or qualities and modifications, substance is related as that which is to be defined to that which defines; but notwithstanding this differentiation there is no real difference, since the substance in its own nature is “suchlike” (tathavidha), as we may understand from the case of an upper-garment.
