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Atomism
111
place samyoga (conjunction) of atoms because of their being devoid of parts. But after having been combined, their conjunction takes place. Vasubandhu opines that it should be asked from them whether samghātaparamāņu (combined atom) is rather another entity than these atoms. If there loes not take place the conjunction of these atoms, then whose conjunction occurs in combination ? Again, a mutual conjunction of samghātaparamāņus (combined atoms) also does not come about. It should not be said that a conjunction is not proved due to the cause of partlessness of atoms, for there does not take place also a conjunction of Sāvayava samghāta (combination with parts). Therefore, atoms are not one single substance whether a conjunction of atoms be ista (desired) or not. The oneness (ekatva) of that whose digbhāgabheda (division of parts of direction) is admitted is untenable. Atom has got other sides (parts) of eastern direction, of downward direction, etc. In this way, there is digbhāgabheda; then how will the oneness of tadātmakaparamāņu (identical atom) be reasonable? And if digbhāgabheda is not admitted, how will there be impenetrability of atom? How will there be combination ? On the rise of the sun, how do there take place (fall) the shadow somewhere and the sunshine elsewhere? If other parts are not existing, there is no sunshine. If digbhāgabheda is not desirable, then how does there occur the covering of one atom by another one ? But an atom has no parabhaga (external or outside part) where there takes place the resistance or repulsion (pratighāta) of one atom by another due to the coming into contact and if the resistance or repulsion does not happen, there will be equal spaceness (ākāśatva) of all atoms and all combinations will become only atom, not molecule. If it forms the lump (pinda), then the lump is not anything else than the atoms or is other than it (atom). If the lump is not accepted as different from atoms, then it is proved that they are not of the lump. This idea is imaginary. If atom is sarghāta (combined) or pinda (lump), then what is good by holding this view, if there is no denial of the characteristics--rūpa, etc.
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