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The Concept of Matter in Jaina Philosophy
to be a "heterogenic" compound with the Earth-Bhuta as radicle or base. But according to the original Saṁ khya-Patañjala, the production of a new substance by the contact of dissimilar elements (vijātīyasamyoga) was admitted "as freely as in Vedanta, and was conceived as in nowise differing from the 'formation of a compound of atoms of the same Bhūta class".
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The Samkhya view of chemico-physical action does not make any distinction between collocations of isomeric' and those of heterogeneous atoms", as basically they are all collo.cations of the Guņas; even it is urged by Vijñānabhikṣu that "the qualities of a compound substance are not necessarily the result of similar qualities in the compound elements."3
THE NYAYA-VAIŠEṢIKA VIEW ON THE COMBINATION OF MATTER
According to the Nyaya-Vaiseṣika Philosophy, the ultimate atoms cannot exist in discrete state in creation; nevertheless, the atmospheric air consists of the means of atoms in a loose uncombined state. 5 One earth-atoms combines with another
1. The Positive Sciences of the Ancient Hindus, p. 53;
Adhisthānaśarfram ca sukṣmam pañcabhūtātmakam vakṣyate, tanmatrakāryam yat bhūtapañcakam lingādhiṣṭhānam sarfram-Samkhya Pravacanabhāṣya, sutra 11 and 12, Chap. III. Sthūlaśarfraṁ pārthivameva anyāni ca bhūtäni upastambhakani, Ibid., 19, chap. III.
2. The Positive Sciences of the Ancient Hindus, p. 54.
3. Ibid.;
Sajatiyakaraṇaguṇasyaiva
kāryaguṇārambhakata
iti tu
tesam (tārkikānām) api na niyamaḥ, vide P.S. A. H., p. 54. 4. Śivaditya, Saptapadarthi, vide commentary.
5. Stimitavayustu paramāṇusamūha eva anārabdhadravyaḥ,
Saptapadarthi, p. 21.
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