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THE ESSENCE OF JAINA SCRIPTURES
whose parts are not distinguished-from-one-another (bhinna) or as a continuous substance whose parts are distinguishable?"
(IA) In case it is one continuous (a-vibhaga) substance whose parts are not distinguished, then, since the occupied by one finger is, as a part of space, not distinguishable from that of the other finger, one of the two parts does not exist; and therefore, since there are not two or more parts, space would contain merely one infinitesimal-particle, as a material-atom does.
(IB) And, in case it is one continuous substance whose parts are distinguishable, this involves the supposition of one continuous substance having (many) parts.
(I) If (the interlocutor thinks that the spots of the two fingers are) more than one, is it as several non-continuous substances or as one continuous substance?
(II A) If as several non-continuous substances, then space, as one substance, would be an endless number of substances.
(IIB) If as one continuous substance, then this involves the supposition of one continuous substance with (many) parts.
Now he announces the two conglomerations, in transverse and vertical direction (triyag-urdhva-prachayau):78
II.49. The infinitesimal-space points contained by substances are either one, two, many, or transcending number, or endless (in number). But time has only one space-point, viz. samaya or moment. (141)
The conglomeration of infinitesimal-particles is a conglomeration in a transverse direction. And the conglomeration whose occurrence is characterized by moments (samaya) is a vertical conglomeration of them.
A conglomeration in a transverse direction exists: for space, because it possesses a fixed, endless number of pradeshas,
for dharma and adharma, because they possess a fixed innumerable number of pradeshas,
for the soul, because it possesses an unfixed, innumerable number (cf Tattva-dipika on 136) of pradeshas,
for matter, because, considered as a substance, it possess one pradesha with the capability (shakti) of forming several pradeshas, and, considered as modification, it possesses two and many pradeshas.
But it does not exist for time, because, whether in potential-form
