The Doctrine of the Jainas, Described after the Old Sources c8.11

c8.11

nature of the soul rests in its intellectual function (*uvaoga*), which by means of will and skill is put to use in all possibilities of intellectual cognition. The matters cause the souls to take possession (*gahaṇa*) of the bodies and to enact bodily functions. They own all qualities of colour (black, dark, red, yellow, white), of taste (bitter, sharp, astringent, sour, sweet), of smell (good, bad), and of palpability (heavy, light, soft, rough, cold, warm, sticky, dry, see also Ṭhāṇ. 422a). The five fundamental facts (see also Ṭhāṇ. 332b, Samav. 10 a) are substances (*davva*)¹. But the expression *savva-davva* also includes the time (*addhā*-samaya) according to Viy. 873 a)². With the former it is connected by its eternity and singularity, whereas it is separated from them by being confined in space and by lacking space points. The difference in opinions manifests itself in the conception of T. 5, 38 where time (*kāla*) is being unconditionally acknowledged as matter by the Dig., whereas but conditionally by the Śvet. Just as space consists of units, so does time. One unit of time (*samaya*)⁴ forms the present. It then follows that the future owns as many *samaya* as does the past plus 1, and the latter again as many as the former minus 1; the total time comes to twice the amount of the past with a plus, and twice the amount of the future with a minus, and, consequently, the time that has passed makes up half its total with a plus, and the time to come half its total with a minus (Viy. 889a)⁵. Even the smallest calculable fraction of time, the *āvaliyā*, consists of as many⁶ *samaya* as all the remaining others which are being recorded (see also Thāṇ. 158a), up to the ussappiṇī. When occurring repeatedly their number may increase up to ∞ (Viy. 887 b). For the list of time measures see Viy. 275a, 888a; Jambudd. 89a and also a.o. Thāṇ. 158a. It may suffice to refer to JACOBI on T. 4, 15 and KIRFEL, Kosmographie pp. 337-339, and to note the fundamental difference between those measures that are calculable (gaṇiya) and those expressible by way of comparison only (addho'vamiya). The latter (see Jambudd. 92b) according to Thāṇ. 90b, 430b are paliovama, sāgarovama, osappiṇī, ussappiṇī (§ 12), poggala-pariyatta, tiyaddhā, aṇāgay'addhā, and savv' addhā, but that expression will apply only to the first four or five.