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TATTVĀRTHA SŪTRA
Vedānta the Jaina system of philosophy does not consider the substance soul to be of the form of one instance and unlike the entire lot of the Vedic systems like Sāňkhya, Vaiseșika etc. it does not consider it to be devoid of kriyā.
Question : According to the Jaina viewpoint all substances are characterized by a transformation of the form of modification—that is, by origination and destruction. Now such a transformation is possible only in the case of substances that are possessed of kriyā. So if the three substances dharmāstikāya etc. are treated as devoid of kriyā, then how will it be possible to posit in their case a transformation of the form of modification ?
Answer : By declaring something to be devoid of kriyā what is here denied to it is kriyā of the form of motion-not kriyā as such. So according to the Jaina viewpoint the phrase ‘substance devoid of kriyā' simply means substance devoid of motion. Certainly, even in the case of the substances dharmāstikāya etc. that are devoid of motion the Jaina system does posit kriyā of the form of transformation-into-somethingsimilar-to-oneself. 5-6.
A Consideration of the Number of Pradeśas or Constituent-units :
In the case of dharma and adharma the pradeśas are asarkhyāta in number. 7.
In the case of one particular jīva the pradeśas are asankhyāta in number. 8.
In the case of ākāśa the pradeśas are ananta in number. 9.
In the case of the substance pudgala the pradeśas are sankhyāta, asankhyāta or ananta in number. 10.
In the case of aņu or atom there are no pradeśas. 11.
When earlier the four ajīvas dharma, adharma etc., on the one hand and jīva on the other—these five substances were called kāya or body then it was indicated that these five substances are
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