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DOCTRINE OF THE JAINAI saddāim sunei etc., Pannav 298a, Thăn 253a), though this it not the case with the sense of vision Acc to Prajn. 298b hearing, however, manifests itself by a slight touch of the objcct only (sprşla-mātra), whereas smelling, tasting and fccling contact the object, as it were, by additionally incorporating in the soul (baddha-sprşta, baddha=ālma-pradeśair ālmihria). 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 aprūplakārıtva, i.e. the faculty of perceiving objects without even touching them! Also towards the first impressions the sense of vision bchaves differently from the other senses (comp $ 71) It goes without saying that the different cffects of the objects on the senses depend on the different qualıtıcs of thc former (acc to Viy. 713 the sweetscent particles are called ghāna-sahagajā poggalä), so that, then, the indiya-visac poggala-parināma (Jiv 373b) is either pleasing or unplcasing (surūva, durūva ctc ),' and it will pass over from the oncinto its opposite
All that has been said hcrc about the five senses applies to them in their material respect, ie as davv'ındiga. We shall deal with the bhāv’indiya, i e. the senses in their conditional state, in 971. When germinative life starts, only the latter are cxistent (V1y 86b)
868 Speech, so Pannav. 255b says, originates in the soul, while it becomes manifest in the body in the shape of a thunderbolt, and it ceases to be at the end of the world (bhāsā jīv'āryā sarīra-ppabhavā vajja-samthiyã log'anta-pajjavasijā). Most probably the designation of its shape is due to a simile laid down in some other connexion. But what Prajn. actually means is that the world which would be pierced by atoms of speech would then appear in the shape of the vajja All one-sensed beings lack the faculty of speech For further details sce $861 and 74. Āyār. II 92, 3f. wants to make it quite clear that speech
1. cattārı indiy'atthā puttha deentz Here dcent stands for veijjantı 2 Comp LEUMANN Übersicht p 39a
3. So with rūda, with sadda it is subbh and dubbhı (also Thāņ 24a ), with gandha it is surabhi and durabhi
