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Tattvārthasūtra
Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, “The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (aņu, paramāņu)." The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word 'molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (anu) and molecules (skandha). The plural is used in the sūtra to indicate the infinite subclasses of matter that subsist on these two main classes. In this sūtra the two terms ‘aņu' and 'skandha' are mentioned separately, without being combined into a compound, to indicate their connection with the two previous sūtra. The atoms are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varņa). Molecules, however, are characterized by sound (sabda), union (bandha), fineness (sukṣmatva), grossness (sthūlatva), shape (samsthāna), division (bheda), darkness (andhakāra), image/shadow (chāyā), warm light (ātapa) and cool light (udyota), besides, of course, by touch, taste, smell and colour.
Are these modes of the matter (pudgala), atoms (anu) and molecules (skandha), beginningless, or with a beginning? As these originate, these have a beginning. In that case how are these formed? First the origin of molecules (skandha) is described.
AGHFIT127 STUENT 11P& II
परमाणुओं के [ भेद सङ्घातेभ्य] भेद, सङ्घात अथवा भेद और सङ्घात दोनों से [ उत्पद्यन्ते ] पुद्गल स्कन्धों की उत्पत्ति होती है।
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