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The Concept of Matter in Jaipa Philosophy
an efficient cause can be perceptible.1 There are different kinds of transformation of Matter; therefore some skandha is inapprehensible to the sense of vision, while some is apprehensible to the sense of vision. A skandha which is imperceptible because of being fine, can be perceptible by its gross transformation, having given up the state of its fineness or fine transformation.
In such a formation of that skandha both the causes-disintegration and integration are conditions. When on the cessation of sūksmatvapariņāma transformation of fineness in any skandha there originates sthülatva-pariņāma (transformation of grossness) then some new ultimate atoms must necessarily combine with that skandha, but some ultimate atoms dissociate also from it. On the cessation of sūkṣmatvapariņāma an origination of sthūlatva-pariņāma takes place not merely by combination of combined ultimate atoms or only by dissociation of dissociated ultimate atoms. Without sthūlatvaparināma no skandha can become perceptible. For this reason, here as a rule it is said that a perceptible molecule is formed by both the process of disintegration and integration.2
1. Bhedasanghātābhyāṁ cākşuşāḥ, TS., 5. 28, p. 372;
Bhedasarghātābhyāṁ cāksuşāḥ skandbāḥ utpadyante acākṣuşāstu yathoktāt sanghātād-bhedāt sanghātabhedācceti,
TS. Bbā., 5. 28, p. 372. 2. Svata eva pariņativišeşāccākṣuşatvapariņāmabhājo bādarāḥ
skandhāḥ sanghātabhedābhyāmutpadyante ityetanniyamayate apare varņayanti sanghātādeva skandhānāmātmalābhāsidd herbhedasangbātagrahaņamanarthakam, naitadevam tadviśesajñāpanārthatvāt, na sarva eva sanghātaścaksusā grāhyaḥ, yato anantānantāņusaṁhatinispādyo' api skandho bādarapariņatimānevanayanādigocaratāṁ pratipadyate, na sesa iti evam ca vyācaksāņānām bhedagrahaņamanarthakameva syāt taccāyuktam, yataḥ sūkşmaparināmo paratau sthaulyapariņāmaḥ, tatra ca yathā samhanyate paramāņavastathā bhidyante api kecanetyataḥ sanghātabhedābhyāmeva cāksusā nişpad yante na sanghātādeveti, TS., p. 372.
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