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Reals in the Jaina Metaphysics The Jaina's point out that the Buddhists conceive of two modes of combination only सर्वात्मना and एकदेशेन ; that is, the Buddhists think that a substance combining with another must either lose itself in the latter or come in partial or apparent contact with it. But other kinds of combination are possible, in which the two combining substances may preserve their underlying basis and yet evolve characteristics which are new in some respects. Water and barley, for instance, may be combined; in the combination neither barley nor water loses itself; yet from their combination, a new compound comes into existence which is neither barley nor water. This is a mode of combination in which each particle of one of the combining substances permeates or mixes itself with a particle of the other substance. Another mode of combination is that in which all the particles of one of the combining susbtances do not combine with those of the other, in which there is but partial contact, but out of which, all the same a new thing emerges. An instance of such a combination in grosser matters would be the cleanching of fingers. In cleanching, the fingers do not wholly touch each other; yet what results from cleanching is a fist,-a new phenomenon, in some respects different from the fingers. With regard to the former mode of combination, the Buddhist objection 'foustSTIS: PIRT'has obviously no application. Regarding the latter mode of combination, the Buddhists, as we have seen, point out that it involves differentiation within the atom. The Jaina's reply to this by saying that if the differentiation means a differentiation in the nature of the atom, the objection is harmless, in as much as it is admitted that an atom has the capacity in combining with various other atoms, coming from various directions of it. If, however by differentiation the Buddhists mean that an atom is to have parts, the objection is unfounded; because it is the ultimate and simple stuff devoid of any parts'.
* As the author of the Prameya-Kamala-Mārtanda points out:'नन्वेवं परमाणूनामप्यंशवत्त्वप्रसङ्ग स्यात्, इत्यप्यनुत्तरम् यतोऽत्रांशशब्दः
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