a@na ought to generate still more hrasva
parim_a@na, and we should expect that if the hrasva measure of
the dyads was the cause of the measure of the trya@nukas, the
trya@nukas should be even smaller than the dya@nukas. So also if
the atomic and circular (_parima@n@dala_) size of the atoms is regarded
as generating by their measure the measure of the dya@nukas,
then the measure of the dya@nukas ought to be more atomic
than the atoms. The atomic, small, and great measures should
not be regarded as representing successively bigger measures produced
by the mere cumulation of measures, but each should be
regarded as a measure absolutely distinct, different from or foreign
to the other measure. It is therefore held that if grossness in the
cause generates still more greatness in the effect, the smallness
and the parima@n@dala measure of the dyads and atoms ought to
generate still more smallness and subtleness in their effect.
But since the dyads and the trya@nuka molecules are seen to
be constituted of atoms and dyads respectively, and yet are
not found to share the measure of their causes, it is to be argued
that the measures of the atoms and dyads do not generate the
measure of their effects, but it is their _number_ which is the cause

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of the measure of the latter. This explains a@nuparima@na, hrasva
parima@na, mahat parima@na, and dirgha parima@na. The parima@na
of akas'a, kala, dik and atman which are regarded as all-pervasive,
is said to be paramamahat (absolutely large). The parima@nas
of the atoms, akas'a, kala, dik, manas, and atman are regarded
as eternal (nitya). All other kinds of parima@nas as belonging to
non-eternal things are regarded as non-eternal.

The eighth is _p@rthaktva_ (mutual difference or separateness of
things), that entity or quality in things by virtue of which things
appear as different (e.g. this is different from that). Difference is
perceived by us as a positive notion and not as a mere negation
such as this jug is not this pot.

The ninth is _sa@myoga_ (connection), that entity of gu@na by
virtue of which things appear to us as connected.

The tenth is _vibhaga_ (separation), that entity of gu@na which
destroys the connection or contact of things.

The eleventh and twelfth gu@nas, _paratva_ and _aparatva_, give
rise in us to the perceptions of long time and short time, remote
and near.

The other gu@nas such as _buddhi_(knowledge),_sukha_ (happiness),
_du@hkha_ (sorrow), _ic