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As regards the existence of atoms, we have .both, Pratyak$a and Anumana. We see the atoms in the form of a pot ( ghata ). The atoms, that cannot be perceived by ordinary men due to their minuteness, are perceived by the Yogins. By inference also the Jainas try to prove the existence of atoms. The body itself is a mass of atoms wherein they get combined by such forces as time and cause the gross body 107.
This conception of object of perception has been a subject of criticism, especially with the Buddhist logicians. The Vijñānavāda, an extreme form of idealists which is propounded by the Sautrāntika and Yogācāra schools, asserts that there is no causal (yada kararo jñanm ) world of external ( reality. In its opinion reality is only the Vijñana (idea ).
Thus the Vijñanavā da denies the external world by denying the atoms. It says that the heap of atoms or a single body cannot be said to be in the external world. Both the Pratyaksa and Anumana are unable to prove their existence because ordinary mortals have never seen atoms even in a dream. As regards the Pratyaksa of Yogi, it demands great faith. The Anumāna also is not helpful in this respect; Because for want of pratyaksa of atoms now can we get at the hetu (reason) and the sadhya (to be proved). Nor does the external world consist of bodies. When the atom itself could not be proved, how can we hope to prove a body which consists of many atoms. It is thus nothing but only a superstition caused by a hypothesis of väsana due to avidya or ignorance.208
Acārya Santaraksita also denies the existence of atoms. He refutes the view of Sumati stating that one object cannot have two qualities. Otherwise the object also will be considered as two. Another argument is raised that if the two qualities are not defferent from each other, why do you say that the special quality of the atoms is perceived by the emancipated only ?109 By denying the existence of two qualities in one object, Säntaraksita tries to refute the view of Sumati.
