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QOSMOLOGY
127
among all inanimate fundamental facts matter alone is palpable (poggal atthikāyamsı cakkryā kei āsarttaevāsaittae vā cetthittae vă etc.), whereas this does not apply to motion, stop orspace, even though they fill the world completely. They are, in fact, as little palpable as are the flames of a thousand candles lighting a closed room (615b).1 As to dhamma and adhamma we know them, thanks to JACOBI on T.5, 1. 17 in their meanings as motion and stop so characteristic of the Jains. It is by their presence only that any motion and any rest become possible at all, so that they themselves are not actually meant: (and, for that reason, we ought to speak of stop rather than of rest). Within the realm of souls, dhamma and adhamma produce all possible conditions of movability and its opposite, on the one hand “coming and going, speaking, moving an eyelid, activity of the inner sense, speech and body" and on the other "standing motionless, sitting, lying, confinement to the acitivity of the inner sense" (Viy. 608a). Concerning space we have to distinguish between the space of the world (log’āgāsa) and the space of the non-world (alogʻāgāsa), the former representing but an infinitely small fraction of the total space (Vıy. 151a). It is in the nature of space to give room (avagāhānā, not ogāh ) to any amount of atoms (608a), but this, of course, applies merely to the space of the world, the space of the non-world being absolutely void (Viy. 151a). Notwithstanding this discrimination i should be observed that both space and motion as well as rest are definitely singular, whereas souls and matter are of an infinite variety, and, moreover, they alone are active. For the
but when pressed he shows by pointing out to the wind, sweet scent particles, fire made by rubbing two sticks, persons living beyond the seas, and gods, all being existent without being visible, that something, even though nothing can be said about it except by a Kevalın, yet may exist Mahāvira commends him for not having taught things he does not understand and for thus having evaded giving offence (āsayanā) to the sacred law, the Arhats and the Kevalıns
I Note that the flame as a light is of material nature ( 60 )
2 But the aithrhāya "dhamma" stands next to the suya- and the carittadhamma, Thāņ 154 b
3 This might serve as a reply to SCHRADER's proposal (Festgabe für JACOBI, page 274) to derive dharma from a root dhr "to go"
4 It therefore does not count among the atthikaya which "touch world”, Thân 25b
