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A SOURCE-BOOK ÎN JAJNA PHILOSOPHY
in its nature of molecule, it can do so atleast for one samaya and at the most for innumerable kāla. After this period, transformation is inevitable.
From the point of view of kşetra (place), we can say the paramāņu and skandha can remain in a particular point of space for a samaya or at the latest for innumerable points of time (kāla.)
If a paramāņu joins to form a molecule and again gets disinte. grated to its original nature of paramāņu it might take one samaya or at the most asankhyāta kāla.?
The molecule with two atoms or the molecule with three atoms can come back to its original position paramānus and that would take one samaya at least or ananta kāla (endless time) at the most.3
If a paramāņu or a molecule moves from one point of space (ākāśa pradeśa) and returns to that very point of sapce, it might take one samaya or at the most ananta kāla.
A paramāņu occupies one point of space, but a molecule may occupy one point of space, two, innumerable or numberless points of space. It may also pervade the entire lokākāśa. We have already seen that the aggregate paramāņus pervading the entire universe is called acittamahāskandha. It is cosmos. APRADEŠITVA (NON-SPACIAL POSITION) AND
SAPRADEŠITVA (SPACIAL POSITION) Paramānu considered from the point of view of substance and spacial position can be considered as apradeśī, as it does not occupy an extended point of space. But from the point of view of temporal extension, it is considered to be apradesī, because it is in one samaya, but if it is in more than one samaya, it is called sapradesi, as it covers extended space. From the point of view of bhāva, (nature) a paramāņu is apradeśī (non-spacial), if it is one guna (quality) but if it is characterised by many qualities it is sapradesi (spacial).
1. Bhagavati, 5, 8. 2. Bhagavatī, 5, 8. 3. Ibid, 5, 8. 4. Ibid, 5, 8.
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