Book Title: Scientific Contents in Prakrta Canons
Author(s): N L Jain
Publisher: Parshwanath Vidyapith

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Page 217
________________ Jaina Theory of Skandhas or Aggregations : 195 to many physically bonded atomic aggregates. The Jaina term skandha includes, however, both types of bonding – physical and chemical as well. The current examples may be mixture of inert gases in air, molecules of hydrogen or oxygen elements or water as compound. The skandhas or aggregates, thus, include all types of aggregation of elements, molecules, compounds or mixtures. This Jaina term is, therefore, more general than the term molecule of the scientists. These molecules, however, have the capacity to get dissociated into their constituents. Classification of Skandhas or Aggregations Bhagavati 12 and Sthānānga 13 classify aggregations on the basis of number of atoms (or space points they occupy ) contained in the aggregates. That is why, they are said to be infinite with respect to the number of atoms and their arrangement or properties. They have given the aggregation varieties or sub-classes of four properties upto infinite-atomic gross aggregations as shown in Table 1. These seem to be more intellectual rather than real. There is large amount of degree of variations in properties and hence Sthānānga mentions infinite varieties of all types of atomic aggregations. The post-canonical scholars, however, felt the need to realistically classify them for proper studies. They have been classified in many ways. The first classification consists of their two varieties-gross and fine's, sense-perceptible or otherwise. The fine mattergy like diatomics, kārmic matter, 4-8 touch mattergies, finely transformed infinite atomic aggregations come under the first category. The rest are under the second category. This classification is based on common-sense view. The other classifications are also based on matter as such and summarised in Table 2. They are not illustrated except in the fourth one, where the criteria of eye perceptibility has produced a discrepancy in current terms pointed out by this author 16 and Jain'?. Jain Education International For Private & Personal Use Only www.jainelibrary.org

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