Jain Journal 1988 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 29

Indian Atomism
J. C. SIKDAR
Analysis of Indian Atomism as conceived in the Brahmanical, Buddhist and Jaina Schools of Thought
Part-II
The conception of paramānus has been associated with the theory of the four elements of matter, viz., earth, water, fire and air. According to this conception, four distinct kinds of atoms correspond to these four elements and their distinctive qualities are inherent in several atoms. This view of the atomic theory has accordingly been accepted by the Brahmanical and Buddhist atomists like the Vaibhasikas and the Sautrantikas on the basis of the atomic growth of elements of matter although their opinions differ in detail.
69
The atomic theory is the cardinal tenet of the Vaisesika philosophy.68 According to its doctrine, 'things that exist and are not produced from a cause are eternal'; they may be inferred from the fact that all known things are products (i.e., effects). Besides, every thing perceived is noneternal, this idea of non-eternality presupposes eternality. 69 The uncaused causes of things constitute ignorance (avidya) on account of which they are eternal, or as one cannot conceive any other cause of the decay of an object than the disjunction or destruction of its causes, so it is taken for granted that the last causes must be eternal. Therefore, these eternal things, the causes of the non-eternal ones, are atoms, but they are intangible to the senses, for only the mahat (great thing) is perceptible in case it possesses many constituent parts and presupposes colour."1 Atom is indivisible, as it is not composed of material parts.72
68 Brahmasutra, II, 2, ff and Sankarabhasya on them.
'sadakaranavannityam', Vaisesika Sutra, IV, 1.1;
'tasya karyam lingam', Ibid., IV, 1.2; 'karanabhavat karyabhava', Ibid., IV.1.3; 'anitya iti vaisesatah pratisedhabhavah', Ibid., IV, 1.4. Avidya', Ibid., IV, 1.4.
70
71 'mahatyanekadravyavattat rupaccopalabdhih', Ibid., IV, 1.6.
72
Nyayavartika, p. 233.