_Pudgala_, "body," possesses touch, taste, and colour. Bodies are of two kinds, atomic and compound. Atoms cannot be enjoyed;[72] the compounds are the binary and other combinations. Atoms are produced by the separation of these binary and other compounds, while these arise from the conjunction of atoms. Compounds sometimes arise from separation and conjunction [combined]; hence they are called _pudgalas_, because they "fill" (_púr_), and "dissolve" (_gal_). Although "time" is not properly an _astikáya_, because it does not occupy many separate parts of space [as mentioned in the definition], still it is a _dravya_ [or _tattva_], as the definition will hold; "substance" (_dravya_) possesses "qualities and action."[73] Qualities reside in substance but do not themselves possess qualities, as the general qualities, knowledge, &c., of the _jíva_, form, &c., of the body, and the power of causing progress, stationariness, and motion into a place previously occupied, in the case respectively of "merit," "demerit," and _ákáśa_. "Action" (_paryáya_) has thus been defined; the actions (_paryáyáḥ_) of a substance are, as has been said, its existence, its production, its being what it is, its development, its course to the end, as, _e.g._, in the _jíva_, the knowledge of objects, as of a jar, &c., happiness, pain, &c.; in the _pudgala_, the lump of clay, the jar, &c.; in merit and demerit, the special functions of progress, &c. Thus there are six substances or _tattvas_ [_i.e._, the five above mentioned and "time"]. Others reckon the _tattvas_ as seven, as has been said-- "The _tattvas_ are _jíva_, _ajíva_, _ásrava_, _bandha_, _saṃvara_, _nirjará_, and _moksha_." _Jíva_ and _ajíva_ have been already described. _Ásrava_ is described as the movement of the soul called _yoga_,[74] through its participation in the movement of its various bodies, _audárika_, &c. As a door opening into the water is called _ásrava_, because it causes the stream to descend through it,[75] so this _yoga_ is called _ásrava_, because by it as by a pipe actions and their consequences flow in upon the soul. Or, as a wet garment collects the dust brought to it from every side by the wind, so the soul, wet with previous sins, collects, by its manifold points of contact with the body, the actions which are brought to it by _yoga_. Or as, when water is thrown on a heated lump of iron, the iron absorbs the water altogether, so the _jíva_, heated by previous sins, receives from every side the actions which are brought by _yoga_. _Kasháya_ ("sin," "defilement") is so called because it "hurts" (_kash_) the soul by leading it into evil states; it comprises anger, pride, delusion, and lust. _Ásrava_ is twofold, as good or evil. Thus abstaining from doing injury is a good _yoga_ of the body; speaking what is true, measured, and profitable is a good _yoga_ of the speech.