The Doctrine of the Jainas, Described after the Old Sources c8.46

c8.46

§61. The Substances. The formations of aggregates, as mentioned just before, result in the substances of, so to say, a second order, i.e., in material masses called davva like those of the first order (§ 57). In Viy. 420b we read that one atom and its multiples form whole davva or either parts of such (desa): from four atoms upwards all eight combinations possible in this connexion will occur. suhuma (§60) are the accumulations of colours, smells, and different kinds of taste and palpability which, acc. to Viy. 757 a, are to be found in closely packed density below each region of the lower and the upper world. Material masses of this kind, together with their shapes, come into being spontaneously, whereas all accumulations furnishing the souls in the world with bodies and opportunitics of activity—for the inanimate substance is destined to serve the animate (Viy.856a)—result from impulse, i.e., through the working of the Karman. But as those accumulations have concrete qualities, it follows that they represent a mixture of both cases (Viy. 332 a). Now, owing to Karman, matter forms in four bodies, the inward sense, speech and breath (Viy. 567a; Ṭhāṇ. 158a). The infinite variety of matter thus grouped is called poggala-pariyatta¹. At least in the case of the inward sense matter is divided into vaggaṇā (Viy. 222a, 646b), for we hear of the ∞ maṇo-davva-vaggaṇā of certain gods. Further proofs for this are missing, but s.b. Of the five bodies existent the body of transmission is equally missing in this connexion, since (comp. Sthān. 158a) it cannot occur along with the body of transformation in the same individual (§ 62). From Viy. 621 a ff. we learn, to begin with, that the inner-sense and speech are of a bodily quality (*rūpim*). Concerning the inner sense we may refer to the *vaggaṇā* mentioned above. Speech, however, counts as being shaped like a thunderbolt (*vajja-saṃthiya*, Pannav. 255b, comp. § 68), and its atoms are "beyond heavy and light" (*agurulahu*) and thus of a quality (*pariṇāma*) which (comp. Prajn. 389a) is shared by all non-bodily substances including also the inner sense and the Karman. That both speech and the inner sense must be distinguished from the I (*ego*) (*āyā*) (§ 70), that they are unconscious (*acitta*) and inanimate (*ajīva*), but yet are inherent in souls, adds to establish their bodily nature.