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The Concept of Matter in Jaina Philosophy
Sridhara contends this theory of the Naiyāyikas by raising the point that atoms and dyads constituting the body of the pot are not porous, for atoms are indivisible and dyads are devoid of extensity. If it is so, that would imply that atoms forming a dyad is not conjoined. The conjunction of atoms in a dyad does not leave a gap between them nor the conjunction of dyads in a traid admits of any gap between them, as dyads also do not possess extensity. The pot is a composite and campact body. The fire can effect an entry only into its body, if the constitutive dyads are split up into atoms, thus making possible for the entry of fire to reach the inside of its body.1
In reply to this argument of Sridhara, the Naiyāyikas maintain that there is a possibility of the gap between triads, for conjunction is in respect of parts.2 Besides, the passage of
padyante vyūhāntaräpattau ca prthividhāturabdhātunā samgrhitāntareņa tejasā, pacyamāno rasadravyam nirvarttayati, sa rasah pūrvyāvayavasahito ankurādibhāvamāpadyate paramāṇyavasthāni bijāni bhavantityetanna pratipadyāmahe, yasmācchālyādibyjamucchūnāvasthāmādim kṛtvā yāvadupäntyam sālibījakāryam tā vanna kadācit paramāņvavasthañ bhavati, yadi tu syāt kadācit nopala. bhyeta, NV., Udyotakara, Chap. III, Āhnika 1, Sūtra 4; Prakstisuşiratayaiva kāryadravyasya ghatādiḥ ārambhāt antastejaḥ kaņānupraveśakstapākopapatteh alam vidāśakaipanayā pitharapäkapaksa eva pesalah, NM., Pt. II; ,see
NV., III. 4; VV., p. 448. 1. NK., P. 109;
Na tāvatparamānavaḥ sāntarāh, nirbhāgatvāt, dvyaņukasya sāntaratve cānutpattireva, tasya paramāņvorasamyogāt samyuktau cedimau nirantarāveva, sabhāgayorhi vastunoh kenacidamśena samyogāt kenacidasamyogāt sāntaraḥ samyogaḥ, nirbhāgayostu nāyam vidhiravakalpate sthūladravyeșu pratiyamāneşyantaram na pratibhātyeva, tryaņuke
şvevāntaram...na kalpyete, NK., pp. 262-3. 2. Yadi cānupraviśya drayyam dravyāntaraṁ vyatibhinatti tena
cāksusasya rağmer anupravesāt sphatikādi vinastamiti, NV., III. 1. 4, p. 353.
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