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Atomism
both of them would possess the same number of parts1 in that case.
The further development of the atomic theory of the Naiyayikas is found in the Nyayavārtika in this manner that a mote in the ray of the sun entering a window is an atom, while some philosophers maintain that atoms do not exist singly (asaṁhata), but always in combination.2 This view is apparently of the Buddhists-Vaibhāṣikas and Sautrāntikas who advocate the idea that atoms are non-eternal, for they are possessed of motion. Like the Vaiseṣikas the Naiyāyikas also maintain that atoms are set in motion by the unseen force (adṛṣṭa), but they bring God for directing the action of atoms.3
145
The third stage of the development of the atomic theory is found in the conception of dyad, triad, etc. It was propounded by Udyotakara, subsequently it became the tenet of the Joint Nyaya-Vaiśesika works. The union of these two schools of thought began early and became complete at the time of the Nyayavārtika.
The atomic theory appears to have been embodied into the Buddhist Philosophy by the Sarvāstivādins under the influence of their association with the Vaišeṣikas. A frequent mention of atoms is made in the Mahāvibhāṣā "in its interpretation of other works and seemingly with no sense of incogruity."4
It seems that the atomic theory was prevalent in the early part of the second century A. D., the probable date of the
1. Kṛtsnaikadeśāvṛttitvādavayavānāmavayavyābḥāvaḥ, NS., IV. 2. 7; Teṣu cāvṛtterāvayavyabhavaḥ (8); Pṛthak cāvayavebhyo avṛtteḥ (9); Na cavayavyavayavāḥ (10); Ekasmin bhedabhāvādbhedaśabdaprayoganupatterapraśnaḥ (11);
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taimirikopalabdhivattadupalabdhiḥ (13) NS., iv. 2.
2.
yāyavārtika, p. 234. 3. PPBha., p. 21.
4. A Manual of Buddhist Philosophy, p. 126.
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