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Lord Mahavira position is reached when no further division possible. This is truly the ultimate constituent of matter, referred to by the term anu or paramânu (atom)in Jaina philosophy. The combination of such atoms gives rise to the molecules referred to as Skandash. It is the combination of molicules that is responsible for the different types of objects, possessing varying qualities. It is also held that 'out of molecules composed of even a large number of atoms, some are visible and some invisible. The visibility or general perceivability of the molecules is dependent on the combined process of division and addition.
Molecules or skandhas are of six types -(i) Bhadra-bhadra: This type of skandha (such as solids) when split cannot regain the original, undivided form. (ii) Bhadra: When split this type of skandha (such as liquids) has the capacity to join together, (iii) Bhadrasukshma. This type of skandha appears gross but is really subtle. It can neither be split nor is capable of being pierced through or taken up in hand. Sun, heat, shadow, light, darkness, etc. are the examples of this type. (iv) Sukshma-bhadra: This type of skandha also appears gross but is also subtler 'Sensations of touch, smell, colour and sound are typical examples of this type. (v) and (vi): Both of these are extremely subtle and beyond senseperception. The particles of karman are cited as their example.
The Jaina view of Reality as Identity and Change is clearly reflected in its atomic theory. The changes we experience in the objects are due to the different mode of combination of atoms, but underlying all the changing modes is the fact that there is the identity of the ultimate constituents, the atoms. The atoms themselves do not change, only the modes of their combinations undergo that change, producing the various objects. 31
The second kind of ajiva is named dharma. It is quite imperceptible, though it fills the entire universe of life and matter (lokakasa). It has none of the characteristic qualities of life or matter, but forms the medium of motion, which is possible only through its existence. 32
Adharma is the necessary counterpart of dharma. It also pervades the whole universe and serves as a medium of rest, like the shade of a tree helping the way farer to stop for rest.' It will thus be seen that dharma and adharma are two non-physical, inactive conditions of movement and rest respectively, conceived
