Jain Journal 1988 10

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

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It is to be noted that the word 'anu' denoting atom is used in the Vaiseşika and Nyaya Sutras, while the word 'paramāņu' is come across in the Nyāyavārtika and later works. Besides, the logic for the existence of anu (atom) based on the impossibility of limitless division of an object was not yet applied by Kanada.
In the Nyāya Sūtra and its Bhāṣya (commentary) written by Vatsyayana some aspects of the atomic theory are dealt with on the one hand, while it is defended against the objections raised by the opponents on the other hand. Like the Vaisesikas, Gautama conceives the physical properties of atoms as discussed above, for it is incidentally stated by him that the black colour (of earth-atom) is not permanent80 inspite of its existence from eternity. Hence it can be presumed that the properties of water, fire and air are considered non-permanent by him.
The metaphysical aspects relating to atoms are dealt with at the end of the analysis of avayavin (composite whole) and avavaya (constituent part). It is maintained by the Naiyayikas81 that avayavin (the composite whole) is something different (arthäntara), not separated from its avayavas constituent parts), but rather something in addition to them. Just as a tree as a whole is perceived, so a thing is perceived, though the atoms-the constituent parts of it are imperceptible. An object composed of parts is avayavin and so also the parts of a part, and so on ad infinitum. The idea of avayavin cannot be conceived without reaching avayavas (the last constituent parts), hence the plea of avayavin would lead to nothing. But the limit of division of a material object ends in the indivisible atom.82 This conception of atom compares well with the early Greek idea of atomicity which means indivisibility. If the division of parts is
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'anusyamatanityatvabaddha', Nyayasutra, IV, 1. 67 and its Bhasya.
*savisayanatikramenendriyasya patumandabhavadvisayagrahanasya tathabhavo navigaye pravrttih', Ibid., IV, 11. 14;
'avayavavayaviprasangaiscaivamapralayat', Ibid., IV, 11. 15;
'na pralayo anusadbhavat', Ibid., IV, 11. 16;
'param va truteh', Ibid., IV, 11. 17.
'sarvagrahanamavayavyasiddheh', Ibid., II, 1.35;
'paramanusamavasthanam tavad darsanavisayo na bhavatyatindriyatvadanunam', Ibid., (Bhasya), II, 1. 36;
*avayavyarthantarabhuta iti', Ibid., (Bhasya), II, 1.36; *senavanavaditi grahanamiti cennatindriyatvadanunam', Ibid., II, 1.37.