Indian Philosophy v2.c24.s22.45.2

v2.c24.s22.45.2

but these properties of space and time do not exhaust the nature of the event. We do not know anything about the material points or atoms. All that we know is that bodies occupy several positions simultaneously, and so we say that they possess spatial extension and figure. Strictly speaking, we know neither a universal matter nor invisible atoms, but only bodies. A body is ordinarily regarded as that which moves. It is a portion of matter which maintains the natural position of its parts unchanged, while their relations to other positions are changed. An extended unit has fixed boundaries, and its identity is said to be unaltered so long as this independence of internal and external relations continues. What we call a thing or a body is a region of space which is marked by some distinguishing character that remains unchanged through time. In the complex given to us in experience we distinguish that which occupies space and time from space and time themselves. Matter is that something which fills the space-time framework.¹ The Vaiśeṣika has no sympathy with the Buddhist attempts, comparable to those of some Neorealists, as Alexander and Russell, to derive the individual from the universal, real things from their connections, terms from their relations, and matter from the union of space and time. We cannot have motion without things that move. The Vaiśeṣika regards the atom as a real entity and not a mere limiting conception.