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CREATION.
mustard seed and a mountain, or a gnat and an elephant, each alike containing an infinity of particles.' The ultimate atom, then, is a simple unit. Kanada next proceeds to show that the first compound consists of two atoms, and the next of three double-atoms; for one cannot make a compound by any possibility, and there is nothing to show that more than two are required for that purpose. The regular atom, however, is a compound of three double-atoms, otherwise it would not be possible to have magnitude, which would not ensue if only two such double-atoms were conjoined, the number, in this case, but not the size of atoms, making up the magnitude. Touching the qualities which manifest themselves in the effect, Kanâda declares them to be the same as appertain to the integrant part, or the material cause. According to the Vaiseshikas, the universe is the result of the concourse of atoms brought about by an unseen peculiar virtue which might be the creative will, or time, or some other competent cause.
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Thus was the creation of the Universe accounted for by the ancient Hindu sages of the Realistic school. They did not consider it to be a creation in the sense of the making of a something out of nothing, but an evolution of the gross from the fine or less gross. Out of the primitive material, possessing the property of being transformed into all sorts of shapes and forms, they held the universe to have evolved out in accordance with certain definite laws. Matter was thus recognized as one of the two most essential factors of the universe, the other being spirit, that is, the essence of souls, whose perfection is the goal of evolution.
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