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Matter
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and wholeness must have a real Avayavi as its objective background.
JAINA THEORY OF REAL COMBINATION OF ATOMS
The Jaina's do not believe in the real existence of the Avayavi in the way in which it is done by the Nyāya-Vaiseşika. All the same, however, they reject the Buddhist objections to the real existence of the atoms on the ground of impossibility of their combination. The Jaina's assert that atoms really exist and they combine. The atomic combination is a real combination and not a mere association. It is due to the two forces of assimilation inherent in atoms viz: Snigdha and Rūkșa. : ftreetaforaratat TETSRITTO: l' They point out that our experience of a thing is that of it as a connected whole; unless there is real and essential connection among the constituent parts of it, such an experience is impossible. If the constituents were not really connected, they would have been perceived as disconnected discretes. 'FFETTHTà à ai falamos: AETHTH: FIICEIP The constituents are perceived as related; they are not perceived as unrelated; why should we then imagine them as unrelated ?
'कथं च सम्बन्धे प्रतीयमानेऽप्रतीयमानस्याप्यसम्बन्धस्य कल्पना?' : If the atoms be held to be mutually unrelated practical functioning would be impossible. No one would think of the possibility of holding or collecting water unless the constituents of water would enter into real combinations with each other and form a measurable quantity. ** अर्थक्रियाविरोध श्चाणूनामन्योऽन्यमम्बनतो जलधारणाहरणाद्यर्थं 'क्रियाकारित्वानुयपत्तेः। रज्जुवंशदण्डादीनामेकदेशाककर्षणे तदन्याकर्षणं चासम्बन्धवादिनो न स्यात्।'
If the combination of the parts were not real, it would be impossible to draw the other part of a rope or stick by pulling one part of it.
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