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OUTLINES OF JAINISM
and vyuya) are of a condition of a druyu. The dravyu is uncreated and indestructible; its essential qualities remain the same (ilhrau vyu); it is only its paryāya, or condition, that can, and does, change. And it is logically necessary from the first position taken up by Jainism : namely, that substances and attributes are distinguishable, but not distinct. The attributes are not all fixed; they come and go (utpūda, vyaya); but the substance remains (ilhrunya).
As to the threefold consideration under substance, attribute, and condition or modification, in the light of sattā substance is dherauvya, the modification or condition is utpädla and vyuya, and the attributes are partly one and partly the other. Substance, even in its drauvya aspect, is only a sum-total of eternally existing attributes, e.g., the soul is consciousness, matter is non-consciousness, and space is the capacity of giving place to substances. Thus the attributes of consciousness, ctc., are dhrouvya. But the conditions of substances are also the sum-total of attributes which attach to the substances and then leave them. The soul in the condition called A had certain attributes as A, e.g., name, size, colour, nationality, character, religious tendency, scholarship, etc.: all these attributes attached to it at some time, at its birth or after, and then ceased at its death. These attributes come under the utpūda and vy(ya of the condition or modification of the soul called A. The other druvyas, besides soul, may in the same way be considered with reference to sattā and with reference to substance, modification, and attributes (8-9). Let us deal with the six separately.
