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NOTES
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Ad 1b. Compared with the substances as their abode, the qualities and modifications are particularities. The qualities represent coexistent relations; modifications represent successive relations.
Ad lc. The svabhava-guna-paryayas relate to the density of all substances: thus even of such substances as soul and space. The vibhavaguna-paryayas are partly changes of physical or sensorial qualities, such as changes of colour, and partly physical qualities in their successive states,
such as cognitions. 33 The six sthanas or aggregation-states are enumerated in Outline of Jainism,
n.10, p. 21, not the two sthanas mentioned ibid., p. 33. Or are the six
dimensions meant? 34 Outline of Jainism, n.10, p. 86, no. 16, “set of central attributes which
sustain the others”. (Agurulaghutva is that quality or property of substances which maintains them as they are and prevents them from
being converted into other things). 35 Or should we translate, "of the latter,” and “which latter collection bears, "?
cf. Tattva-dipika on PS 10. 36 For an illustration how the degree of sthulatva or sukshmatva varies with
the number of pradeshas, see Glasenapp, n. 9, p. 39. 37 By these particular or typical qualities are defined respectively space,
dharma, adharma, time, matter, soul. Consciousness is enumerated under the general qualities as well. We may summarize the Jaina doctrine of categories in the following tabular form: Objects (padarthas) contain 1. substances; these are collections of lengthwise and crosswise generalities:
they possess existence, divided into two kinds;
they possess qualities and modifications. 2. qualities, divided into
a. general qualities : existence, oneness, etc.;
b. special qualities, characterizing the six dravyas. 3. modifications, divided into
a. substantial modifications, a. homogeneous, b. heterogenous; b. qualitative modifications, a. connected with the fineness and grossness
of substances, b. the rest 39 Whilst here existence is said to be the innate nature of the substance, it
is taught in PS 97 that existence is-sarva-gata, omnipresent, or belonging to everything (i.e. belongs to all things), and is a lakshanam vividhalakshananam, common characteristic of that which for the rest shows
