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Atom in Jain Philosophy
Since its associated space-point is the constitutive element of space, it is indirectly the cause of quantitative difference of space (kṣetra-saṁkhya).
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Since its motion from point-to-point corresponds to duration of time, it is also the basis of quantitative difference of time (kala-samkhyā).
Again, because it is the basis of modification of physical objects through combination or separation, it is also the condition of the quantitative difference of modes (bhāva-saṁkhya).
It may be added here that inter-dependence of matter, space and time as described above is comparable to the representation of the movement of a physical object, say, a particle by so-called space-time diagrams in modern physics. We shall discuss this in more detail in the subsequent chapter.
On ultimate analysis, the whole physical universe is paramāņu. As we have seen, paramāņus have the innate capacity of uniting with one another to form composite bodies. The union is subject to certain definite rules, as all types of paramāņus are not eligible to participate in the union2. The composite bodies are liable to the process of disintegration (again subject to rules) and the united paramāņus may become free atoms and thus the association and dissociation goes on eternally. The paramāņu is the ultimate cause 'kāraṇa anu' as well as the ultimate endproduct-antya aṇu.'
The following verse succintly summarizes the fundamental nature of paramāņu:
Kāraṇameva tadantyam, sūkṣmo nityaśca bhavati paramāṇuh / Ekarasa-gandha-varno, dvisparśaḥ kāryalingaśca //
1. It is kāraṇa i.e. the cause of the creation of the physical universe.
2. It is antya i.e. the ultimate end-product of the physical universe.
1. Pañ. Sår. verse 80, with Pradīpikā Vṛtti, p. 69.
2. We have already discussed this at length. See pp. 106-107.
