th the principle of a "moral government of the universe,"
so that only such things are produced as can be arranged for the
due disposal of the effects of karma. "An elementary substance
thus produced by primary atomic combination may however suffer
qualitative changes under the influence of heat (_pakajotpatti_)"
The impact of heat corpuscles decomposes a dvya@nuka into the
atoms and transforms the characters of the atoms determining
them all in the same way. The heat particles continuing to impinge
reunite the atoms so transformed to form binary or other
molecules in different orders or arrangements, which account for
the specific characters or qualities finally produced. The Vais'e@sika
holds that there is first a disintegration into simple atoms, then
change of atomic qualities, and then the final re-combination,
under the influence of heat. This doctrine is called the doctrine
of _pilupaka_ (heating of atoms). Nyaya on the other hand thinks
that no disintegration into atoms is necessary for change of qualities,
but it is the molecules which assume new characters under the
influence of heat. Heat thus according to Nyaya directly affects
the characters of the molecules and changes their qualities without
effecting a change in the atoms. Nyaya holds that the
heat-corpuscles penetrate into the porous body of the object and
thereby produce the change of colour. The object as a whole is
not disintegrated into atoms and then reconstituted again, for
such a procedure is never experienced by observation. This is
called the doctrine of _pi@tharapaka_ (heating of molecules). This
is one of the few points of difference between the later Nyaya
and Vais'e@sika systems [Footnote ref 2].

Chemical compounds of atoms may take place between the

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[Footnote 1: Utpala's commentary on _Brhatsamh@ita_ I. 7.]

[Footnote 2: See Dr B.N. Seal in P.C. Ray's _Hindu Chemistry_, pp. 190-191,
_Nyayamanjari_, p 438, and Udyotakara's _Varttika_. There is very little
indication in the Nyaya and _Vais'e@sika sutras_ that they had any of
those differences indicated here. Though there are slight indications of
these matters in the _Vais'e@sika sutras_ (VII. 1), the _Nyaya sutras_ are
almost silent upon the matter. A systematic development of the theory
of creation and atomic combinations appear to have taken place after
Vatsyayana.]

328

atoms of the same bhuta or of many bhu