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Classification of Matter
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and sūkşma (fine-those which are intangible to the senses). I Although the capacity of combining with each other is absent in the combination composed of only two elementary particles, they are still called skandhas. Skandhas are stated to be of three kinds from the stand-point of parts, viz. skandha, skandhadeśa and skandhapradeśa. The particular aggregate of infinitefold infinite ultimate atoms is a skandha (molecule), half of it is skandhadeśa and half of that half is skandha. pradeśa.? That is, the smallest piece of matter possessing all the characteristic properties of a material substance is the complete skandha (molecule). According to the Nyāya-Vaiseșika Philosophy, there are stated to be two forms of Matter, viz. avayava (constituent) part, i. e. paramāņu) and avayavia (composite whole). Avayava-paramāņu stands for Jaina paramāņu and avayavins, such as, dvyanuka, etc., represent skandhas of the Jaina system of thought respectively. The relation between an avayava and an avayavio is that they exist as cause and effect. As an effect the latter inheres in the former which represents the cause. They are related by inherence, still they are the two distinct entities possessing different attributes and functions.3 In regard to this classification of Matter into two groups the basic difference between Jaina Metaphysics and the Nyāya-Vaiseșika is this that the latter accept paramāņu (ultimate atom) as the ultimate cause, while the former admits it as both cause and effect. So according to the Nyāya-Vaišeşika, paramānus are the cause of the material Universe and dvyaņuka (dyad) tryaņuka (triad), etc., are the effects.
The classification of Matter into two groups, viz. paramāņu 1. PS., 82;
Pārthivadravyāṇāṁ gandhaḥ tadguņa iyopalabhyata iti
cet; na sādhyatvāt, RV., p. 493. 2. Anantānantaparamānubandhaviśesaḥ skandhaḥ, tadardhara
deśaḥ, ardhārddhaṁ pradeśaḥ, RV., p. 493;
see also GS., JIva, 604. 3. NS., 2. 1. 32-36.
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