The Doctrine of the Jainas, Described after the Old Sources c8.42

c8.42

In connexion with the theory of motion the *sadda-pariṇaya poggala* are quoted and equated with the atoms and aggregates in motion, whereas the *asadda-p.p.* are equated with those in rest during motion and rest. So that, then, the sound, either *subbhi* or *dubbhi*,⁵ is a quality of the matter in its form as an aggregate. According to T. 5, 24 the same is true with association, fineness and coarseness¹, form and decay, darkness, shadow, warmth and light. Of these ten phenomena the first seven are such inherent in the aggregate, whereas the last three are irradiations. The modes of the association, i.e. of the units within the animate and inanimate world, are grouped by Viy. 394b according to spontaneousness (*visasā*), impulse (*paogasā*), and finality (*sāiya, aṇāiya sapajjavasiya* and *ap.*). Between the fineness and its opposite there runs the dividing-line which separates this concrete world from the one beyond sensual conceivability, the first being *bāyara*, the latter *suhuma*. Their difference is in the number of atoms: an aggregate consisting of 8 atoms is equally unsplittable as the single atom, whereas if consisting of ∞ atoms it can be split, and then it is even combustible as well as it may get wet and be able to float (Viy. 232 b). T. 5, 28 points out that its spectacular appearance results from decay and association, and in order to prove this Devanandin offers a theory², though it may simply mean that the object radiates atoms which associate with the organs of sense known to be of material quality. As to the shape of aggregates we distinguish between geometrical and non-geometrical formations, the latter being called *aniṭṭhamtha* "not thus behaving". In circular (*parimaṇḍala*), orbicular (*vaṭṭa*), triangular, square, and linear formations the atoms, or the units resp., are arranged in an either two-or three-dimensional order (*payara, ghana*), in linear formations (*āyaya*) also one-dimensionally (*seḍhi-āyaya*), and, with the only exception of circular formations, they contain atoms in either odd or even numbers (*oya-paesa, jumma-p.*). Their highest and lowest numbers are laid down in Viy. 860a. Decay may manifest itself in the shape of smaller units, lumps, potsherds, leaves, and brookes (Pannav. 266a, 288a). The material quality of darkness becomes evident in the *tamu-kkāya* and the *kaṇha-rāī* of the world (§ 134). Darkness and lightness of night and day are attributed according to Viy. 246b to *asubha* and subha poggala, and to the former also the darkness in the different regions of hell (see Ṭhāṇ. 263a). In the legendary story of Jambudd. III the lightness is like scattered matter that lasts. For Bharata (§ 13) at the head of his army succeeds in passing through the long tunnels of both the Timisa-and Khaṇḍappavāya-guhā in the rays of his jewel by forming circles which alternatingly appear on the right and the left walls (Jambudd. 225a). This can but mean that he is anxious not to leave any spot dark, and, actually, no spot remains dark, after he has passed. Each circle lies in the radiant sphere of the other.