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JULY, 1988
finer than paramāņu of the Nyaya-Vaisesika, but it is unmanifest like the prakṛti of the Samkhya. Ananta-paramāṇuvāda (Doctrine of infinite ultimate atoms) of Jaina philosophy is not far from but nearer to the doctrine of infinite plurality of the prakṛtis of the early Samkhya,66 (with regard to the plurality of the purusa), i.e., "each being attached to a different puruşa (self)".67
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This is a bird's eye view of Indian atomism as embodied in Indian works-Brahmanical, Buddhist and Jaina and conceived by different Indian schools of thought from their respective angles of visions on this problem of paramāņu (atom).
66 maulikasamkhya hi atmanamatmanam prati prthak pradhanam vadanti yuttare tu samkhya sarvatmasvapi ekam nityam pradhanamiti prannaha 1 vide Darsana and Cintana, Pandit Sukhlalji, pp. 129-130.
$7 pratipurusam anyat pradhanam sariradyartham karoti tesam ca mahatmyasarirapradhanam yada pravartate tadetaranya tannivrttau catesam api nivrttir-iti pauranikah samkhya-carye manyate, Yukti-dipika vide; Avidya by Dr. E. Solomon,
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