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themselves into atoms; they are also capable of combining with each other to produce the various objects. It should however be noted here that it is also held that “out of molecules composed of even a large number of atoms, some are visible and some invisible.”'3 It is held that the visibility or general perceivability of the molecules is dependent on the combined process of division and addition. It is maintained : "If a molecule breaks and the broken part then attaches itself to another molecule, the resulting combination may be coarse enough to be perceived."4 A Jaina scholar cites, in support of the view, the example of the molecules of hydrogen and chlorine which are themselves invisible to the eyes but which by breaking and combining to form two molecules of hydrochloric acid become visible."'5
Six forms of skandha are recognized :6
(i) Bhadra-bhadra : This type of skandha, when split cannot regain the original, undivided form. Solids are typical examples.
(ii) Bhadra : When split this type of skandha has the capacity to join together. Liquids are the examples cited.
(ii) Bhadra-Sūkşma : This type of skandha appears gross but is really subtle, as is evident from the fact that it can neither be split nor is capable of being pierced through or taken up in hand. Examples cited are : sun, heat, shadow, light, darkness, etc. Minute particles of these are evident to the senses.
(iv) Sūkşma-bhadra : This type of skandha also appears gross but is also subtle. Examples cited are : sensations of touch, smell, colour and sound.
(v) & (vi) Both are extremely subtle and beyond sense-perception. The particles of karma are cited as examples.
The molecules possess five characteristics, viz., touch, taste, smell, sound and colour. It is because of the characteristics that we perceive the various qualities. The atoms themselves are not qualitatively different. In this respect the Jaina theory of atoms is different from that of the Vaišeșika theory which accepts qualitative differences in the atoms.
3 Sarvārthasiddhi, V. 28 4 Ibid 5 Outlines of Jaina Philosophy, p. 74
6 See A. Chakravarti, Religion of Ahimsā (Bombay : Ratanchand Hirachand, 1957), p. 117
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