Book Title: Microcosmology Atom in Jain Philosophy and Modern Science
Author(s): Jethalal S Zaveri, Mahendramuni
Publisher: Jain Vishva Bharati
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Atom in Jain Philosophy
115
which is already occupied by others or can pass through others), E.g. a mustard-seed is smaller in size compared to a drop of water but whereas water can pass through a cloth, the mustard seed cannot. Therefore, water is subtle, mustard is gross.
From the point of view of penetrability pudgala is divided into six classes!
1. Bādara-bādara means gross-gross, i.e., very gross. This kind consists of very large solid aggregates of pudgala such as mountains, rocks, wood, etc. which do not unite by themselves when broken or divided, and also such bodies which can be physically transported without a container.
2. Bādara means grogs. This kind consists of large aggregates of pudgala in liquid-form such as water, oil, milk, juice, etc. which become united again by themselves when broken or divided, and which have to be carried in containers.
3. Bādara-sūkşma means gross-subtle. This kind consists of aggregates which can either be cut nor broken, nor can be, physically transported, but are visible, e.g., light, shadow, image, etc.
4. Sūksma-bādara means subtle-gross. This kind consists of aggregates which are not visible, but can be perceived by other four senses - ultra-visible, but infra-sensual, e.g., gases.
5. Sūksma means subtle. This kind consists of aggregates which are ultra-sensual, i.e., they are not perceivable by any sense-organ. However, they interact with jīva and are transformed by it in the form of thought, speech, karma, etc.
6. Sūksma-sūksma means extra-subtle. This kind consists of aggregates which are so subtle that they do not interact with jīva. They include the aggregates which are composed of less than infinite number of ultimate atoms upto two atoms.
Five and or Eight Types
The most important types of physical order of existence (pudgala) are those which interact with psychic order of existence
1. Gommatasara, Jiva kända, verse 602; Ni ya masāra, verses 22-24
