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criticized the realists. It is a general contention of all realists that all the physical objects have independent objectivo existence and that the physical properties - such as colour, tasto, odour and touch-too exist objectivly in them. Against this belief, Eddington makes the following statement, giving an example of an apple : "I might define my typical opponent as the man who believes in the existence outside the mind of han actual apple with an actual taste in it', I do not object to an actual apple external to the mind, and I am willing to be covinced as to the existence of an actual taste (as distinct from the physical interaction between the molecules of the apple and those of a particular tongue) external to the mind. Where the philosopher seems to fly against the plain teaching of science is io locating the actual taste, colour, sound inside the thing itself.”. This statement of Eddington indicates that the physical properties such as colour, taste are not accepted by him as "objective". Contrary to this, Jain philosophy asserts them to be existing objectively in matter (Pudgala), and not to have been created by consciousness, 3. Explanation by Jain Theory :
The above problem of "an actual taste in actual apple" can easily be solved on the basis of the Jain theory of atom. lo the atomic theory of Jain Philosophy, it is stated that each atom--the ultimate particle of matter-possesses one colour, one odour, one taste and two touches. Just as the existence of atom itself is objective and not subjective, so the existence of quartet properties in atom is also objective. The quartet of colour etc. does not depend upon the percipient for their existence. Not only this, but the existence of pluarality of colours, etc. is not also dependent on the knower. It is a fundamental assertion of Jain Metaphysics that there exists infinite number of atoms in the universe and the intensity of fourfold attributes existing in them also varies infinitely from atom to atom.
Thus, for example, we take the quality of colours Black, 1. The New Pathways of Science, P. 281 2. Bhagvati Sutra 8, VI.
