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Jaina Philosophy and Religion
that which always accompanies its substance, while mode is that which does not accompany its substance throughout its career. Despite their common substratum called substance, there is, between quality and mode, a considerable difference: a quality is a trait which is deeply embedded in the being of a substance and is therefore called 'sahabhāvī', co-extensive with the substance or intrinsic to it. A mode, on the contrary, is a relatively extrinsic feature appearing in a substance for a time and disappearing later, giving place to another mode. It is, therefore, called 'kramabhāvi'-successive or not co-extensive with the substance or extrinsic to it. Thus, for example, sentiency (cetana) is a quality of soul as it always accompanies the soul, while various forms of sentiency, viz. knowledge (jñāna), intuitive vision (darśana), etc., are its modes. Or, knowledge as a general faculty of soul is its quality, while its specific transformations such as the knowledge-of-a-piece-of-cloth, etc., are its modes.
That which is possessed of qualities and modes is called substance. Since to undergo transformation is the very nature of a substance, it goes on being variously transformed-that is, goes on undergoing various transformations. The capacity of a substance to produce transformations is called its quality, while the transformations produced by a quality are called modes. Thus, the quality is a cause and the modes are its effects; or the quality is a capacity and the modes are its manifestations. Now, qualities of the form of a capacity residing in a substance are infinite in number and they are in fact inseparable from the substance acting as their substratum or support, as also inseparable from one another. Similarly, in the case of each quality of the form of a capacity, the modes that emerge from time to time throughout the three phases of time are infinite in number. A substance as well as the capacities in question that act as its aspects, since they never originate or perish, are eternal-that is, beginningless and endless. On the other hand, all the modes, since they originate and perish every moment, are individually transitory—that is, they are possessed of a beginning and an end. However, viewed as a stream of successive states, even modes are beginningless and endless. Certainly, all those modes which are produced in a substance by one and the same capacity acting as a cause and which flow in the form of a stream running throughout the three phases of time, belong to one and the same class. The infinite capacities residing in a substance give rise to
1. gunaḥ sahabhāvī dharmaḥ.. .paryayas tu kramabhāvi/-Pramāṇa-naya-tattvāloka, V. 7-8.
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