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RO dimensions so that when atoms continue, we are not to suppose that one of them impringes itself on a particular edge or part of another; atomio combination is not aggregation but is really the result of a peouliar operation of incorporeal atomic forces ( Sakti ). There being thus no real difficulty about the conception of matter as an external reality, the Jainas conclude that there are reals which are objects of cognition, outside and independent of the cognising self.
(3) Like the Jainas, the thinkers of the Nyāyavaisegika school reject the nihilistio doctrine about the unreality of external objects, as propounded by the Vedantio Maya-vāda and the Buddhistic Sünya-vada. The philosophers of the Nyaya-Vaisesika line of thought agree with the Jainas that matter, space, time as objucts of knowledge are real substances. They agree also that all ultimate substances are manifested in and through their modes and attributes which are also real. Thus according to the Jainas as well as Nyaya-Vaisesika thinkers, (1) matter, for instance, as an ultimate external substance is real; ( 2 ) sensible features like visibility etc. are its attributes which are also real and ( 3 ) a pot, as a modified form of that ultimate substance, matter
mode of matter of a material mode, is also real.
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