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Classification of Matter
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it itself will be an effect. It cannot be called cause (kārana) also till an effect is produced by the division of such anutva (atomicity). In the absence ( or non-existence ) of the son, the father is not appellated as such. There cannot fall the shadow, etc., of the beginningless ultimate atom, for shadow, etc., take place in the case of skandha. Therefore an ultimate atom cannot be the cause from the point of view of an effect like shadow, etc. They are perceptible to the eyes. Hence they cannot be the effects of ultimate atoms. An effect of ultimate atoms will be imperceptible to the sense of sight : nevertheless, there is no anu (atom) existing in the condition of paramāņu (discrete ultimate atom) since the beginningless time upto the present time. In the Sūtra “Bhedādanuḥ" the origina. tion of paramāņu by the process of division of skandha has been stated. Therefore, from the point of view of beginningless ultimate atom (anādi paramāņu), it is not proper to call it permanent or eternal, for there takes place in it also a transformation of the qualities like cohesiveness, etc., at every moment. No object is devoid of change. Like the binary compound, etc., an ultimate atom is never produced. Hence it is only cause from the stand-point of substance; decay and origination do not occur in it, so it is permanent (nitya). Like this, here is no contradiction of 'evakāra' even? in particular alternative ‘kāraṇameva.'
An ultimate atom is partless; therefore, there are one taste, one sinell and one colour in it. There can by many tastes in sāvayava lemon, etc., and many smells in anulepana, etc. In 1. Kāraṇameva tadantyamityasamIkṣitābhidhānam; katha
ñcit kāryatvāt, RV., 5. 25. 5, p. 491; Avirodha iti cet, na; eva śabdenāvadbäraņāt, Ibid., 5.25.6, p. 491; Nitya iti cāyuktam snehādibhāvenāntiyatvāt, Ibid., 5.25.7, p. 491; Anādiparamāņvavasthamiti cet, na ; tatkāryābhāvāt, Ibid., 5.25.8, p. 492.
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