The Doctrine of the Jainas, Described after the Old Sources c8.36

c8.36

§60. Thus it follows that the atom, though as a substance it is eternal, is changeable in its conditions. As to Viy. 640 a, colour, smell, taste, and touch are qualified as conditions, (*pajjava*). They are inherent in the substance (*paryāya* T. 5,37). But according to Pannav. 5. (196b) *pajjava* also means the secondary differences of atoms and aggregates within each of the above mentioned four spheres and, moreover, within their size (*ogāhaṇā*). Their number is ∞, and thus it happens that they coincide with the *pariṇāma*, the "accidental" changes and their results, which constitute the momentary being of an object (T. 5, 41). As such the above mentioned four are referred to by Viy. 420 b along with the shape (*saṃṭhāṇa*, see below). The latter is omitted by Ṭhāṇ. 201a. These five species as existing spontaneously (*visasā*) are contrasted with those caused by an impulse from without (*paogasā*) or either by the mixture of both (misa) according to Viy. 328 a¹. *pariṇāma*, however, within the realm of the inanimate does not refer to those five only (Pannav. 13, 287b), but also to combination (of smooth and rough), cleavage (s.b.) and sound (s.b.), as well as to motion and the absence of weight and non-weight. Motion may manifest itself by extending either in long or short distances or by either leading to contacts or not.² From Viy. 95 b, we learn that neither heavy nor light is a quality of the Karman body (§ 262), of the tinge of souls (§ 97), the inward sense (§ 71), or of speech (§ 68) which all pertain to the realm of matter.