Changes

 In the Vaiseshika system, the formation of the world is supposed to be effected by the aggregation of atoms. These atoms are countless and eternal. They are eternally aggregated, disintegrated and redisintegrated by the power of Adrishta. An atom is defined as 'something existing, having no cause, and eternal'. It is less than the least, invisible, indivisible, intangible and imperceptible by the senses. Each atom has a Visesha or eternal essence of its own. The combination of these atoms is first into an aggregate of two (Dvyanu, dyad). Three of them, again combine into a particle, called Trasarenu (Triad), which like a mote in a sunbeam has just sufficient magnitude to be perceptible. There are four classes of Paramanus, vizi, Paramanus of earth, water, fire and air. The individual atoms combine with others, and again disintegrate after some time. 

 In the Vaiseshika system, the formation of the world is supposed to be effected by the aggregation of atoms. These atoms are countless and eternal. They are eternally aggregated, disintegrated and redisintegrated by the power of Adrishta. An atom is defined as 'something existing, having no cause, and eternal'. It is less than the least, invisible, indivisible, intangible and imperceptible by the senses. Each atom has a Visesha or eternal essence of its own. The combination of these atoms is first into an aggregate of two (Dvyanu, dyad). Three of them, again combine into a particle, called Trasarenu (Triad), which like a mote in a sunbeam has just sufficient magnitude to be perceptible. There are four classes of Paramanus, vizi, Paramanus of earth, water, fire and air. The individual atoms combine with others, and again disintegrate after some time. 

 The Vaiseshika cosmogony is dualistic in the sense the existence of eternal atoms ,pith .on between soul and matter. of as eternal souls. It has not decided positively the relat .th etern Ms side by s.de exact 1 e BODY AND SOUL The body is subtle in Pralaya and gross  The time, place and circumstances n creation. of bi irth, famil and the span of life are all determined by the Adrishta. y  The individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of a volition, desire, aversion, pleasure pprehension, , pain, me a demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. A man's soul is as much in New York as in Bombay, although it can only apprehend and feel and act where the body is. The soul and the mind are not objects of perception. The soul is absolutely free from all connections with qualities in the state of Moksha or release. It regains its independence. 

 The Vaiseshika cosmogony is dualistic in the sense of assuming the existence of eternal atoms side by side with eternal souls. It has not decided positively the exact relation between soul and matter.   

 

 relat .th etern Ms side by s.de exact 1 e BODY AND SOUL The body is subtle in Pralaya and gross  The time, place and circumstances n creation. of bi irth, famil and the span of life are all determined by the Adrishta. y  The individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of a volition, desire, aversion, pleasure pprehension, , pain, me a demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. A man's soul is as much in New York as in Bombay, although it can only apprehend and feel and act where the body is. The soul and the mind are not objects of perception. The soul is absolutely free from all connections with qualities in the state of Moksha or release. It regains its independence. 

    .......        In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and path to mukti or liberation. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and in it's theory of liberation to the Nyāya Darshana, but retained its difference in epistemology and metaphysics.    

    .......        In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and path to mukti or liberation. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and in it's theory of liberation to the Nyāya Darshana, but retained its difference in epistemology and metaphysics.