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OUTLINES OF INDIAN PHILOSOPHY
these, time is infinite. But there are cycles in it, each cycle having two eras of equal duration described as the avasarpini and the utsarpini-a metaphor drawn from the revolving wheel. The former is the descending era in which virtue gradually decreases; and the latter, the ascending in which the reverse takes place. The present era is stated to be the former. Space which also is infinite is conceived of as being in two parts-one (lokākāśa) where movement is "possible and the other (alokākāśa) where it is not. Whatever is, is only in the former and the latter is empty ākāśa, 'an abyss of nothing,' stretching infinitely beyond it. Matter possesses colour, flavour, odour and touch, sound being looked upon not as a quality but as a mode of it (pudgalaparināma). It is eternal and consists of atoms out of which are constituted all the things of experience including animal bodies, the senses and manas. These atoms are all believed to house souls so that the universe should be literally crowded with them. Prof. Jacobi says: 'A characteristic dogma of the Jains which pervades the whole philosophical system and code of morals, is the hylozoistic theory that not only animals and plants, but also the smallest particles of the elements, earth, fire, water and wind, are endowed with souls (jiva).')
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Reality is defined as that which is characterized by 'birth' Tutpada), 'death' (vyaya) and 'persistence' (dhrauvya). It means that though eternal in itself, reality shows modifications which come into being and pass out of it. A jiva for instance has several embodied conditions-one for every birth it takes, and each of them has its beginning and end; but, as soul itself, it always subsists. To suffer change and yet endure is the privilege of existence.' The changes or modes are known as paryayas, which, as distinguished from pudgaläḥ-Umāsväti: TattvärSee Gunaratna: op. cit., pp. 69-70. 3 Prof. Jacobi: op. cit., Part I. p. xxxiii. It is necessary to remember that when Jainism states that there are souls in water, for instance, it does not refer to the germs that may be contained therein, but to souls having for their bodies the water particles themselves. See SDS. p. 35.
Utpada-vyaya-dhrauvya-yuktam sat-Umāsvāti: op. cit., v. 29.
Sparsa-rasa-gandha-varṇavantaḥ thadhigama-sutra, v. 23.
