The Doctrine of the Jainas, Described after the Old Sources c8.91

c8.91

saddim suṇei etc., Pannav. 298a, Ṭhāṇ. 253a),¹ though this is not the case with the sense of vision. Acc. to Prajn. 298b hearing, however, manifests itself by a slight touch of the object only (spṛṣṭa-mātra), whereas smelling, tasting and feeling contact the object, as it were, by additionally incorporating in the soul (baddha-spṛṣṭa, baddha=ātma-pradeśair ātmikṛta). This is said to be due partly to the greater fineness and the greater number of particles of the sound-matter, and the exceptional position ascribed to the sense of vision is accounted for by its aprāptakāritva, i.e. the faculty of perceiving objects without even touching them.² Also towards the first impressions the sense of vision behaves differently from the other senses (comp. § 71). It goes without saying that the different effects of the objects on the senses depend on the different qualities of the former (acc. to Viy. 713 the sweetscent particles are called ghāṇa-sahagayā poggala), so that, then, the indiya-visae poggala-pariṇāma (Jīv. 373b) is either pleasing or unpleasing (surūva, durūva etc.),³ and it will pass over from the one into its opposite.