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Matter
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Tattvārthādhigama Sūtra says. Of these, touch is said to be of eight kinds, soft (Mțdu), hard (Kathina), heavy (Guru), light (Laghu), cold (Sita), hot (Uşņa), smooth (Snigdha) and rough (Rūkșa). Taste is of five varieties:pungent (Tikta), sour (Kațuka), acid (Amla), sweet (Madhura), and astringent (Kaşāya). Two kinds of smells are recognised viz—fragrant (Surabhi) and bad (Asurabhi). Hues are said to be of five kinds:—they are blue (Nīla), yellow (Pita), white (Sukla), black (Kệşņa) and red (Lohita). Without entering into finer details, we may say that the thinkers of the other schools as a rule, admitted that the attributes of colour, taste, smell and touch inhere in matter. This doctrine seems to have been a very ancient one and a common conception among the philosophers of old.
ACCORDING TO THE JAINAS, SOUND IS NOT AN ATTRIBUTE BUT A MODE OF MATTER
But what about Sound? The thinkers of the Nyāya and the Vaiseșika schools maintained, as we have already noticed, that Sound is a quality, inherent in an invisible, allpervading substance, Ākāśa. The Jaina's do not recognise Ākāśā as a material substance; nor do they look upon Sound as a quality of matter. According to them, Sound is a mode of matter; it is matter itself modified in a certain way.
MODES OF PUDGALA
With regard to the modes of Pudgala, the author of the Pançāsti-kāya-samaya-sāra speaks of its four possible states or conditions viz:-Skandha, Skandha-pradeśa, Skandhadeśa and Paramāņu. The first is matter in its gross form, material body having all the physical qualities without exception, while the last is the primary atom. Skandhadeśa is described as a part of Skandha and Skandha-pradeśa as an unseparated minuter part of Skandha-deśa. Thus while Skandha is a complete molecular constitution, Skandha-deśa and Skandha-pradeśa are incomplete masses
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