________________ Preface quality. Only the presence of this quality makes it a substance. If such distinctive characteristics were not present, it would lead to intermixture or confusion of substances. For instance, souls are distinguished from the matter by the presence of qualities such as knowledge. The matter is distinguished from the souls by the presence of form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general point-ofview, knowledge, etc., are qualities always associated with the soul, and form, etc., are qualities always associated with the matter. For instance, in living beings, these qualities are knowledge of pitcher, knowledge of cloth, anger, pride, etc., and in matter these qualities are intense or mild odour, colour, etc. Knowledge is a quality (guna) of the substance-of-soul (iva dravya) but it is subject to change; for example, it can change from sory knowledge to scriptural knowledge. Such changes are modes (paryaya) of the quality (guna) called knowledge. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called a substance (dravya). If the aggregate were completely the same, it would negative both, the substance and the qualities. From the point-of-view of designation (samjna), etc., qualities are different from the substance. Yet, from another point-of-view, qualities are not different from the substance as they partake of the nature of substance and are not found without the substance. Whatever condition or form the substance, such as the medium of motion, takes, that condition or form is called its modification (parinama). It is of two kinds, without a beginning and with a beginning. The substance (dravya) forms the substratum of qualities (guna) and modes (paryaya). The substance (dravya) and its qualities (guna) are inseparable and yet the substance is not the same as its qualities nor the qualities same as the substance, though the substance manifests its nature through qualities. The substance without qualities and qualities dissociated from the underlying substance would all be meaningless abstractions. Hence, in the world of reality, there can be no existence of either dravya or guna independent of each other. Qualities (guna) remain permanently in the substance (dravya) while the modes (paryaya) change. . . . . . . . XXXV
