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The Concept of Matter in Jaina Philosophy
opponents on the other hand. Like the Vaišeṣikas Gautama accepts the physical properties of the atoms as discussed above, for it is incidentally stated by him that the black colour (of earth atoms) is not eternal1 in spite of its existence from enternity. Hence it can be presumed that the properties of water, fire, and air are considered non-eternal by him.
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The metaphysical aspects relating to atoms are dealt with at the end of the analysis of avayavin (composite whole). and avayava (constituent part). It is maintained by the Naiyayikas2 that the composite whole (avayavin) is something different (arthāntara), not separated from its constituent parts, but rather something in addition to them. "Just as a tree as a whole is perceived, though the atoms-the constituent parts of it are imperceptible." An object composed of parts is called avayavin (composite whole) and so also the parts of a part, and so on ad infinitum. The idea of the composite whole cannot be conceived without reaching the last constituent parts (avayavas), hence the idea of the composite whole would lead to nothing. But the limit of division of a material object. ends in the indivisible atom. This conception of atom compares well with the early Greek idea of atomicity which means indivisibility. If the division of parts is without limit, the mote would not differ in size from the highest mountain, for 1. Aṇuiyāmatānityatvabhaddha, NS., IV., 1. 67.
2. Saviṣayanatikramen endriyasya patuma dabhāvādviṣayagrahaṇasya tathābhāvo naviṣaye pravṛttiḥ NS., IV. 11. 14; Avayavāvayaviprasangaiścaivamāpralayāt, NS., IV. 11. 15;. Na pralayo anusadbhāvāt, NS, IT. 11. 16. Param va truteh, NS., IV. 11. 17.
3. Sarvagrahaṇamavayavyasiddheḥ NS., II. 1.35;
Paramāṇusamavasthānaṁ tāvad darianaviṇayo na bhavatyatIndriyatvādaṇūnām, Ibid., NBhā; NS., II. 1. 36; Avayavyarthāntarabhūta iti, NBha., II., 1. 36; Senāvanavaditi grahaṇamiti cennātīndriyatvādaṇūnām, NS., II. 2. 37.
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