________________
Niyamasāra
नियमसार
(sparsa). The sound (sabda), which is of many kinds, is the mode (paryāya) of the matter (pudgala).
The substance (dravya) of matter (pudgala) is of six kinds: 1) sūksmasūksma - extremely fine, 2) sūkşma – fine, 3) sūkşma-sthūla – finegross, 4) sthūla-sūkşma - gross-fine, 5) sthūla - gross, and 6) sthūlasthūla - extremely gross. The atom (paramānu) is of the first kind, sūkşma-sūkşma - extremely fine. The molecules fit to turn into karmas – kārmāņa-vargaņā - are sūkşma - fine. Touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) are sūkşma-sthūla – finegross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chāyā) is sthūla-sūkşma - gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthūla - gross; these do not fall apart on piercing or chopping. Objects like the earth, the mountain and the wood, are sthūla-sthūla - extremely gross. The qualities - colour (varņa), taste (rasa), smell (gandha) and touch (sparśa) - are amenable to recognition by the senses. One may argue that the atom (paramānu) and the molecules fit to turn into karmas - kārmānavargaņā - are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other matter these certainly become amenable to recognition by the senses. 1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 168-169.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
52
