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Matter
147 Each of the atoms is independent; it is impossible for them to really combine with each other; our imagination only presents them as combined.
NYĀYA-VAISEȘIKA CRITICISM
The philosophers of the Nyāya-Vaiseșika school opposed the above Buddhistic doctrine. According to them, the object of our perception is a real unitary and massive whole and not a matter of imagination. The combination of atoms is not a mere Pratighāta and Pratyāsatti or approach to each other short of coalescence. It is a real combination, called Samgraha, a mode of Samyoga. This Samgraha or real combination which is more than Pratighāta, is effected by Sneha and Dravatva, the forces working at and for atomic combination. As the author of the Upaskāra to the Vaiseșika Sūtra's says:
'संग्रहो हि स्नेहद्रवल्वकारितः संयोगविशेषः।'
ATOMS HAVE NO PARTS—NIRAVAYAVA
This Saṁgraha presents the atoms as combined, so much so, that if one part of the thing constituted by the combined atoms be held (Dhāraṇa) or drawn (Akarşaņa), the whole, of it and not some of the atoms only, is held and drawn. As regards the Buddhistic objection that all Samyoga or contact implies parts in the united objects, so that in the case of two combining atoms we are to admit parts in the atoms, the Nyāya-Vaiseșika reply is that it cannot apply in the case of the atoms which are Niravayaya or absolutely devoid of parts. We can say that one atom combines with two other atoms on two sides of it; the former may intervene between the two and may prevent the latter from coming into contact with each other. But this does not mean that the atom must have parts. All these are possible for a Niravayava atom, only if it be held to have the power of touching i.e. the capacity to combine. As Vātsāyana says:--- Fisiat: FTsinatzoat: sfatarar 499747 7 सावयवत्वाद्।
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