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Atomism of heat and the air-atoms that of motion, in combination of these atoms form earthly things, etc."1
It is admitted by the Vaibhāşikas that an atom had six sides, but it is maintained by them that “they made but one or what comes to the same that the space within an atom cannot be divided.” Their view is refuted by the Naiyāyikas in an old verse quoted in the Nyāyavārtika." Their view that "atoms are ammenable to sense-knowledge, though were not visible apart, just as a dim sighted man sees a mass of hair, though he cannot see a single hair”,9 is also disputed by the Naiyāyikas, according to whom, atom is transcendental and intangible to the sense.
According to the Sautrāntikas, the aggregate of seven atoms is the smallest compound (aņu)4 and the spherical atom did not touch one another completely, but there was an intervening space between them. One thing emerges out of this discussion on the conception of atom that it is indivisible according to all Indian systems of thought, though it is admitted by some that it might be regarded as possessing parts, viz. eight sides. It is maintained by both the Vaibhāşikas and the Sautrāntikas that atoms are impenetrable.
The atoms of the Buddhist Philosophy are non-eternal; they emerge into being from time to time and then they are destroyed (cf A. K. 12, later half). The ten kinds of atom, i. e. five atoms of the five sense-organs and five atoms of the five sense-objects, are produced due to the four atoms of the four fundamental elements (Mahābhūtas) and they would instantly be destroyed, if there were not the sustaining power of the four elemental atoms.5 Therefore, every derivative atom has an 1. Sarvadarśanasamgraha, p. 24, p. 14;
SBhã. II, 2. 18 (BS); see E. R. E., Vol. II, pp. 199-200. 2. Nyāyavārtika, pp. 521-22. 3. E. R. E., Vol. II. p. 201. 4. Abh., D., p. 65, cf. Abh. K., II. 22. 5. Dhịtyādikarmasaņsiddhaḥ kharasnehognateranāḥ, · Abh., K. 1. 12.
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