e atoms and rebound
back--which explains reflection. Lastly heat may strike the
atoms in a peculiar way, so as to break up their grouping, transform
the physico-chemical characters of the atoms, and again recombine
them, all by means of continual impact with inconceivable
velocity, an operation which explains all cases of chemical
combination [Footnote ref l]. Govardhana a later Nyaya writer says that
paka means the combination of different kinds of heat. The heat that

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[Footnote 1: See Dr Seal's _Positive Sciences of the Hindus_.]

330

changes the colour of a fruit is different from that which generates
or changes the taste. Even when the colour and taste remain the
same a particular kind of heat may change the smell. When
grass eaten by cows is broken up into atoms special kinds of
heat-light rays change its old taste, colour, touch and smell into
such forms as those that belong to milk [Footnote ref 1].

In the Nyaya-Vais`e@sika system all action of matter on matter
is thus resolved into motion. Conscious activity (_prayatna_) is
distinguished from all forms of motion as against the Sa@mkhya
doctrine which considered everything other than puru@sa (intelligence)
to arise in the course of cosmic evolution and therefore
to be subject to vibratory motion.

The Origin of Knowledge (Prama@na).

The manner in which knowledge originates is one of the
most favourite topics of discussion in Indian philosophy. We
have already seen that Sa@mkhya-Yoga explained it by supposing
that the buddhi (place of consciousness) assumed the form of the
object of perception, and that the buddhi so transformed was
then intelligized by the reflection of the pure intelligence or puru@sa.
The Jains regarded the origin of any knowledge as being due to
a withdrawal of a veil of karma which was covering the all-intelligence
of the self.

Nyaya-Vais`e@sika regarded all effects as being due to the assemblage
of certain collocations which unconditionally, invariably,
and immediately preceded these effects. That collocation (_samagri_)
which produced knowledge involved certain non-intelligent as well
as intelligent elements and through their conjoint action uncontradicted
and determinate knowledge was produced, and this collocation is thus
called prama@na or the determining cause of the origin of knowledge
[Footnote ref 2]. None of the separate elements composing

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