Jain Journal 1988 10

SR No.: 520092
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1988
Total Pages: 76
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 32

CTOBER, 1988
without limit, the mote would not differ in size from the highest moun
tain, for both of them would possess the same number of parts in
that case.83
The further development of Atomism of the Naiyayakas is found in the Nyayavārtika of Uddyotakara in this manner that a mote in the rays of the sun entering a window is an atom, while some philosophers maintain the view that atoms do not exist singly (asamhata), but always in combination.84 This view is apparently of the Buddhists-Vaibhasikas and Sautrantikas who advocate the idea that atoms are non-permanent, for they are possessed of motion. Like the Vaisesikas the Naiyayikas also maintain that atoms are set in motion by the unseen force (adrsta), but they bring in God for directing the action of atoms.85
The third stage of the development of the atomic theory is found in the conception of dyad, triad, etc. It was propounded by Uddyotakara, subsequently it became the tenet of the joint Nyaya-Vaisesika works. The union of these two schools of thought began early and become complete at the time of the Nyāyavārtika.
The Buddhist Conception of Atomism
The atomic theory appears to have been embodied in the Buddhist philosophy by the Sarvastivadins under the influence of their association with the Vaisesikas. A frequent mention of atoms is made in the Mahavibhāṣā "in its interpretation of other works and seemingly with no sense of incongruity" 86
It seems that the atomic theory was prevalent in the early part of the second century A.D., the probable date of the Mahavibhāṣā, as evidenced by the fact that the whole theory in its developed form is contained in
83
84
63
85
86
'krtsnaikadesavrttitvadavayavanamavayavyabhavah', Ibid., IV, 2.7;
*tesu cavrtteravayavyabhavah', Ibid., IV, 2.8; 'prthakacavayavebhyo avrtteh', Ibid., IV, 2.9;
'na cavayavyavavah', Ibid., IV, 2. 10;
*ekasmin bhedabhavabhedasabdaprayoganupatteraprasnah', Ibid., IV, 2. 11; 'avayavantarabhave apyavrtterahetuh', Ibid., IV, 2.12;
*kesasamuhe taimirikopalabdhivattadupalabdhihi', Ibid., IV, 2.11.
Nyayavartika of Uddyotakara, p. 234. Prasastapada's Bhasya, p. 21.
A Mannual of Buddhist Philosophy by Mc Govern, p. 126.