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The Jaina world of Non-living
concommittant). Hence, they are as manifestable in air as perceived in earthen pots etc. Q. How, then, one does not observe or perceive colour etc. in the air as its touch ? A. The sense of sight etc. have only gross objectivity. They comprehend only gross objects like the objects of the sense of smell. Hence, despite the existence of colour etc. in air, they are not grasped (because of fineness of air molecules). 4. The property of smell has been placed before the colour as it is non- occular or not visible by the sense of sight. 5. The property of colour has been placed in the end as it is observed in grossness or in gross objects only. 6. The use of possessive case in terms of suffix form 'Vān' (suffix'matup' of Sanskrta) in the aphorism here means the permanent connection of these properties in mattergies. It could be exemplified by statement like 'milky figs' as milky juice is always possessed by the figs Similarly, the mattergic realities always have permanent union with these beginningless inherent qualities of touch etc. Though these qualities have infinite modes, but only their fundamental types have been mentioned here. 7. Basically, the quality of touch has eight varieties (in four pairs) : (i) soft and hard (ii) heavy and light (iii) cold and hot and (iv) smooth and rough. 8. There are five tastes : Pungaent (alkaline), bitter, acidic, sweet and astringent. 9. There are two varieties of smell : good and bad. 10. There are five types of colour : blue, yellow, white, black and red. (This order is somewhat different in Puivpāda's commenta
tary). It must be known, however, that these qualities of touch etc. have one, two, three, four, numerable, innumerable and infinite modifications or subclasses. Supplementary Notes 1. The commentary deals with the following points : (a) The justification of the order of touch etc. in the aphorism 5.23.
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