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Jaina Theory of Atoms : 239
different forms. The nature of newly formed combination may be either neutral or similar to the combining atom having higher electrical qualities. Many examples like formation of sodium chloride (neutral), sodium hydroxide (basic) and ferric chloride (acidic ) can be given to support this assumption.
There is a remarkable qualitative similarity of these rules with modern chemical bonding concepts. The chemists tell us three types of bonding — electro-valent, co-valent and coordinate valant, whose definitions are nearly akin to the rules above ( though modified or co-ordinated ). Similarly, there are four methods of molecular formations where the mixed process of association and dissociation may be equated to displacement methods of today 5. Neither the Greeks nor the Vaišeşikas have given so much details about bonding in atoms. Ray46 and Subbarayappaay have described the latter system without much comparative evaluation. However, they seem to agree that Indian atomism developed through Sānkhya, Vaiseșikas and the Jainas. These authors may be right in analysing in nonimpactiveness of these thoughts.
The bonding theory of Jainas goes far ahead of Berzelius hypothesis as it is more quantitative. The chemists could give answers to many points in this regard only by early quarter of twentieth century. The current views may partially vary with the canonical concepts which is quite reasonable. Variety of Atoms
The Greeks have postulated innumerable variety of atoms of different shapes and sizes. They are, however, devoid of four qualities though they are felt because of our sensuous experience. They have property of touch. Vaiseșikas, on the other hand, postulated four kinds of atoms -- earth, fire, water, air - with different properties of touch, taste, smell and colour. As against this, the Jainas have manifold variations from many angles. They used the physical properties for their classification besides other bases. However, a large number of their classifications are only conceptual. Anuyogadvāra 48 mentions two
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