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Vaiseshika Darshana (वैशेषिकदर्शनम्) (view source)
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s--\_.,per_iv - i-_____I THE APtioRism 0 There are ten chapters . -,te entire Ic-ANAt•A chapter deals With th in Ran ) „ acla s book The first Predicables. In the sec ,Et our, of p Ascertained substance I °Lncl cha <nowiki>'''</nowiki> r vadarthas or fourth chapter, he has discus: i nner sense. l'-jdescription of the soul and th_c.“apter, he hasingivtehanse -11 the third Ater, 'anada h constituents. In the fifth chapt "II the /004 and its ma or action. In the sLyth er, he h Kar scriptures. I k2unsidered Dharma or virtue according to chapter, , as established 4 , he has — . In the seventh chapter, he has established attribute and Q (CO-inherence or combination). In the eighth chapter he _......._ oarnavaya has ascertained the manifestation of knowledge, ' it source, and so on. In the ninth chapter, he has established the particular or concrete understanding. And, in the tenth chapter, he has differences in the attributes of the soul. established the There is enumeration of Padarthas (substances i the beginning. Then there is definition. Th ) in Then comes examination or demonstration. This system is chiefly concerned with the determination of the Padarthas and yet, Kanada opens the subject with an enquiry into Dharma, because Dharm.a is at the root of the knowledge of the essence of the Padarthas. The first Sutra is: Yatobhyudayanihsreyasa-siddhih so dharmah—Dharma is that which exalts and bestows the Supreme Good or Moksha (cessation of pain),
s--\_.,per_iv - i-_____I THE APtioRism 0 There are ten chapters . -,te entire Ic-ANAt•A chapter deals With th in Ran ) „ acla s book The first Predicables. In the sec ,Et our, of p Ascertained substance I °Lncl cha <nowiki>'''</nowiki> r vadarthas or fourth chapter, he has discus: i nner sense. l'-jdescription of the soul and th_c.“apter, he hasingivtehanse -11 the third Ater, 'anada h constituents. In the fifth chapt "II the /004 and its ma or action. In the sLyth er, he h Kar scriptures. I k2unsidered Dharma or virtue according to chapter, , as established 4 , he has — . In the seventh chapter, he has established attribute and Q (CO-inherence or combination). In the eighth chapter he _......._ oarnavaya has ascertained the manifestation of knowledge, ' it source, and so on. In the ninth chapter, he has established the particular or concrete understanding. And, in the tenth chapter, he has differences in the attributes of the soul. established the There is enumeration of Padarthas (substances i the beginning. Then there is definition. Th ) in Then comes examination or demonstration. This system is chiefly concerned with the determination of the Padarthas and yet, Kanada opens the subject with an enquiry into Dharma, because Dharm.a is at the root of the knowledge of the essence of the Padarthas. The first Sutra is: Yatobhyudayanihsreyasa-siddhih so dharmah—Dharma is that which exalts and bestows the Supreme Good or Moksha (cessation of pain),
THE SEVEN PADARTHAS OR CATEGORIES Padartha means literally the meaning of a word. But hers it denotes a substance discussed in philosophy. A Pnadartha is an object which can be thought (Artha) and parlied (Dada). All things which exist, which can be pearcelved and named, all objects of experience, are darthas. Compound substances are dependent and
THE SEVEN PADARTHAS OR CATEGORIES Padartha means literally the meaning of a word. But hers it denotes a substance discussed in philosophy. A Pnadartha is an object which can be thought (Artha) and parlied (Dada). All things which exist, which can be pearcelved and named, all objects of experience, are darthas. Compound substances are dependent and
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inclependcnt The Packirthas of the Vaiseshika are 111(• Substance (Dravya), (ii) Quality or opci 7 y , Action (Karma), (iv) Generality of properti(:, (sarwit,;, (v) Particularity (Visesha), (vi) Co-iiiherence or intimate rclation (Samavaya), and (vii) Non-c.xist(:riff, negation of existence (Abhava). The first three cat(:gorign of substance, quality and action have a real ohjectiv'i. existence. The next three, viz., generality, particularity' and inherence are logical categories. They are pr(iducts of intellectual discrimination. Kanada enumerated only six categories, the seventh was added by later writfri. Earth, water, fire, air, ether, time, space, souj and mind are the nine Dravyas or substances. The first four of these and the last are held to be atomic. The first four are both eternal and non-eternal, non-eternal in their various compounds and eternal in their ultimate atoms to which they must be traced back. Mind is an eternal substance. It does not pervade everywhere like the soul. It is atomic. It can admit only one thought at a time. There are seventeen qualities inherent in the nine substances, viz., colour smell
t three, Jogical c ectua1 iscrimination. egories, - the seventh was added by F;irtii, water, fire, air, ether, it/Tie, space, sold mind are the nine Dravyas or substances. The firs't at), of these and the last are held to be atomic. The first f()1, are both eternal and non-eternal, non-eternal in the various compounds and eternal in their ultimate i, atorri, to which they must be traced back. Mind is an eternal substance. It does not Pery everywhere like the soul. It is atomic. It can ad,. adf: -at only one thought at a time. There are seventeen qualities inherent in the nine substances, viz., colour (Rupa), taste (Rasa), smell (Gandha), touch (Sparsa), numbers (Sankhya) measures (Parimanani), separateness or • dividuality (Prithaktvam), conjunction and di sconjunction in.) (Samyoga-vibhagam), priorityand posterity (Paratva-aparatva), intellection or understanding (Buddhayah), pleasure and pain (Sukha-duhkha), desire and aversion (Ichha-dvesha), and volitions (Prayatnah). Seven others are said to be implied, viz., gravity, fluidity, viscidity, faculty, merit, erit, demerit and sound—makin• twenty-four in all. Sixteen of these qualities belong to material substances. The other eight, viz.. understanding, volition, desire, aversion, pleasure, paint merit and demerit are the properties of the soul.
== परिचय || Introduction ==
== परिचय || Introduction ==