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ĀPTA-MĪMĀMSĀ
not of four kinds according to the above-mentioned view, but it is only one in nature, though it is the coustitutive basis of the four dhātus (elements ) or modes of physical existence. The atom, according to Jainism, has its own essential nature which is distinct from that of the four elements.
Umāsvāmi has mentioned that matter has two chief forms, atom and molecule. Molecules are formed in three ways: (a) by division (bheda), e.g., when a penny will be cut into smallest possible pieces, each piece will retain the composition of the matter of the penny, (b) by fusion (samghāta), e.g., when water is formed by two parts of hydrogen and one of oxygen, (c) by both, viz., a mixed process of division and fusion as in cooking. Atom is obtained only by division (to an infinite extent) and molecules can sometimes be decomposed into their visible parts by division and union, e.g., marsh gas treated with chlorine gives methyl chloride and hydrochloric acid.
The argument used by the Jains as laid down in this verse is that if it be accepted that atoms have eternal separate existence, then they cannot produce anything by fusion (saṁghāta) by losing their separate entity. So they must be accepted to remain the same in the case of division (bheda) as in the case of fusion (samghāta) which is absurd according to experience. By supporting the theory of the divisibility in cases of atoms in fusion, the existence of the elements will become impossible.
कार्यभ्रान्तेरणुभ्रान्तिः कार्यलिङ्गं हि कारणम् । 39444919dfintei Tuoitida 7 116811 kārya-bhrānteraņubhrāntiḥ kāryalingam hi kāraṇam, ubhayābhāvatastatstham guņajātītarachcha na.
68. If kārya be illusory, atoms will also be illusory, 1. “300: FREMST I”, RIGHETE Srianti", GIGY: 1”, “GHETETT ATT:["
Tattvārthādhigama-sūtra, Chapter V, Verses 25-28.
