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Atomism
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may be placed mainly in three groups. The first group is. represented by Jaina Metaphysics, the second one by the Vaiseșika and Nyāya systems of thought and the Bhāsya (commentary) on the latter by Vätsyāyana and the Vaibhāsikas. and Sautrāntikas of the Buddhist Philosophy, and the last group of Indian Atomism is represented by Praśastapāda's Bhāşya which is the oldest systematic exposition of the Vaiseșika school of thought and generally adopted by the combined Vaišeşika-Nyāya philosophy. As pointed out, the Mimāmsakas? and the Vedāntin Madhvaaccepted the atomic theory on the basis of the Vaišesika conception of it, while the SamkhyaYoga conceived the idea of atom as generated from tanmātra (infra-atomic-potential).
It appears that the speculation about Indian Atomism marks a stage of emergence and development of subtle thought in the field of Indian philosophy in different ages. It has developed from a simpler concept by gradual modifications of scientific thoughts accumulated in successive ages. Thus it has undergone gradual changes with the passage of time.
The seed of Atomism of the Jainas is embodied in the Jaina Āgamas?. Umāsvāti has sown the metaphysical aspect of it in his work Tattvārthādhigama Sūtrat on the basis of the āgamic conception of Atomism Siddhasena Ganin,5 Ācārya Pujya
1. Slokavārtikā, Kumārila, Sūnyavāda, ślokas, 261, 262,
p. 301; Prabhākara Mimāņsā, pp. 64-65; 67-68. 2. Pūrņaprajñādarśana, Madhva, pp. 67-68. 3. Bhagavati Vyākhyāprajñapti, 14. 1. 513 (see its Țikā);
20. 6. 670, etc. 4. Tattvārthādhigama Sūtra, Umāsvāti, prathama vibbāga,
first edition, 1926, ch. V, sūtras 11. 14, 25, 26, 27, 29, 32,
33, 34, 35, 36. 5. Ibid. (Bhāsya-Țikā)
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