________________ Pancastikaya-samgraha which is amenable to perception by the five senses is the matter-body (pudgalastikaya). That which is marked by consciousness (cetanatua) is the soul-body (ivastikaya). The medium-of-motion (dharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the motion of the soul and the matter. The medium-of-rest (adharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the rest of the soul and the matter. The substance-of-space (akasa dravya) provides room - avagahana - to all substances at the same time. The substance-of-time (kala dravya) renders assistance to all substances in their continuity of being through gradual changes -vartana - and in their modification through time. These (six substances) enter into one another, provide room to one another, and mix with one another; still these do not leave their respective own-nature (svabhava). While the substance (dravya) never leaves its essential character of existence (satta), it undergoes origination (utpada), destruction (vyaya) and permanence (dhrauvya). There is inseparable association between the qualities (guna) and the substance (dravya). There is oneness in terms of space-points (pradesa) between the quality (guna) and the possessor-ofquality (guni). Further, the substance (dravya) undergoes destruction (uyaya, nasa) and origination (utpada) in its qualities (guna) and modes (paryaya). These concepts can only be understood with the help of the Jaina Doctrine of Syaduada and its 'seven-nuance system' (saptabhangi), as expounded by Lord Jina. The worldly soul jiva) is intricately bound with the karmas, like the knowledge-obscuring (jnanavaraniya). The karmas are said to be the doer (karta) of the four kinds of dispositions (bhava) of fruition (udaya), subsidence (upasama), destruction (ksaya), and destruction-cumsubsidence (ksayopasama). Getting transformed in own-nature (svabhava), the soul (jiva) itself is the doer (karta) of own dispositions (bhava); the soul (jiva) is not the doer (karta) of the material-karmas (dravyakarma, pudgala-karma). This is the Word of the Omniscient Lord. The soul (jiva) due to its own karma-consciousness (bhavakarma) becomes the doer (karta) and the enjoyer (bhokta). Being enveloped with delusion (moha), it wanders, with-end (santa) or without-end (ananta), in this world (samsara). For the potential (bhavya) souls with discerning XVI
