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incognisable by the sense organs and these also, fall in this category, while those aggregates which are perceivable by the sense organs are called būdura or gross
ATOM IN JAIN
PHILOSOPHY
Only some aştasparsi aggregates are perceivable and are therefore būdara Again, all aggregates composed of two five, ten upto innumerable (asamkhya) particles are suhşma Even those aggregates which are composed of infinite particles but are chatuhsparsi are sukṣma Aggregates composed of infinite particles and which are aşţasparsī are bādara as well as suksma
Matter can also be classified into two types from yet another aspect viz, capability of being associated with jeeva ic conscious substance We have stated that matter is attracted by and becomes associated with Jeeva Thus, we have two types of matter (1) associable and (2) non-associable with jeeva All paramāņus, in their free state, cannot be attracted and therefore, fall in the first category Amongst the composite bodies some are associable while some are
not
C THREE TYPES OF MATIER
Matter can be classified into three types from the aspect of the cause of transformation, viz 1) pravoga parinata 11) miśra parinata and 111) visrasă parinata 1) The matter which is associated with conscious substance Jeeva is prayoga parinata ie being transformed by the vital processes Bodies of the living organisms are instances of this class
11) The matter which was associated with jeeva in the past but is not now in contact with it and
visasā parinaya
21 Tiviha poggalā panṇattā-paoga parıṇajā misasā pariṇayā, -Bhagavati Sutra, 8-1-1
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