________________
88: Śramana, Vol 64, No. 2, April-June 2013 The substances which form the objectivity comprise the ego, the non-ego and the combinatory resultants of the two. The substance forms the substratum of qualities and modifications and it is constantly endowed with origination, destruction and permanence without leaving its existential character. It is very nature of substance to be amenable to these three states;58 origination and destruction are simultaneous and interdependent and are not possible on the absence of the substance.59 The object of knowledge has always one or the other modification. This trio refers to modifications and qualities and the substances, as it forms the essential basis of the three, comes to be predicated of them that moment.61 The object of knowledge has always one or the other modification. 62 One object originates and the other passes away, while the substance is permanent.63 There is nothing as absolute production or destruction in this world: what is the production of one is the destruction of the other.64 The substance, quality and modes are existential; as to the relation between the three they are non-separate (aprthaktva) and non-identical (anyatva): they cannot be separate because they are the co-occupants of the same spatial existence and they are non-identical because one is not the other.65
All three are called Sator dravya. Sthānāngacalls it mātņikāpada. At another place it is called 'Uppaneyi, vigameyi vā dhuveyi vā'. 66 This trio is the basis of infinite quality or manifoldness of substance. This view is supported by Āc. Samantahadra,67 Jinabhadragani Kşamāśramaņa,68 Amrtacandrasūri,69 Jinadasaganio and Abhayadeva sūriin their respective works.
Thus, the substances according to Jainism, are the irreducible constituents which being themselves existential, give an existential character to the universe. The substance can be material as well as spiritual. So primarily, in view of their livingness or otherwise, they are two and finally the same can be six. These substances are not immutable but subjected to constant changes in their qualities and modifications with which they are endowed. We see that Jains,
