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THE ESSENCE OF JAINA SCRIPTURES
Thus is established between existence and substance the relation of quality and that which possesses the quality.
Now he refutes the idea of diversity of the quality and that which has the quality:
II.18. There is without substance no quality whatever, and no modification; to be a substance (dravyatva) means to be (bhava); therefore substance is in itself existence. (110)
There can not be any quality or any modification, separately (prthak) from substance, as e.g., separately from the gold, its yellow colour or its ring shape. Then in the substance its being a substance, which consists in the occurrence of its characteristic nature and is called the actuality-of-its-existence, does this, whilst it is also a quality, called its being that, occur separately from the substance? Indeed, it does not. Therefore let the substance be the existence, its very self.
Now he shows, with reference to substance, that there is no contradiction between its origination from an existent (sat-utpada) and its origination from a non-existent (a-set-utpada):
II.19. Substance, which in innate nature is suchlike always, attains a manifestation which, under the substance-aspect and the modification-aspect, is bound to an existent and a non-existent nature. (111)
Substance, whose marks are, in the manner described, in their totality undefiled, and which is in nature without beginning or termination, attains manifestation; and this manifestation of substance, when considered under the denotation of substance, is bound to an existent nature, but, when considered under the denotation of modification, bound to a non-existent nature. For
(A) When it is called substance and not modifications, then the substance, while-by means of the energies (shakti) of sameness of nature (anvaya, general nature), which (1) are exempt from commencement and termination, (2) proceed simultaneously, and (3) develop the substance-assuming now these, then those particular (vyakti) divergences (vyatireka), which (1) are characterized by commencement and termination, (2) proceed in succession, and (3) develop modifications, has a manifestation bound to an existent nature (sadbhava); as in the case of gold.
For, when it is called gold and not modifications, for instance a bracelet, then the gold, while-by means of the energies of its general
