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Vaiseshika Darshana (वैशेषिकदर्शनम्) (view source)
Revision as of 12:08, 22 March 2018
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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.
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.
HINDU P1-111,0601)11Y---1
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.rd category, Karma or action, consists of five third or throwing upwards, olds of ion, acts, viz., or throwing downwards, contraction, dePress-nn and motion. esensi„ The fourth category, Samanya or generality of nroPer' ties is twofold, viz., (i) higher and lower generality and a) that of genus and species. - The fifth category, Visesha or particularity, belongs to the nine eternal substances of the first category, all of which have an eternal ultimate difference distinguishing each from the others. Therefore, the system is called Vaiseshika. The sixth category, Samavaya or co-inherence, is of only one kind. It is the co-inherence between a substance and its qualities, between a genus or species and its individuals, between any object and the general idea connected with it and is thought to be a real entity. There are four kinds of Abhava, the seventh category, viz., antecedent non-existence, cessation of existence, mutual non-existence and absolute non-existence. Knowledge of the Padarthas Secures Supreme Good Knowledge of the Padarthas is the means of attaining the Supreme Good. The Supreme Good results from the knowledge produced—by a particular
,4i1
ci eLl shl a Toise category, Samavaya or co-inherence, is of v The It is the co-inherence between a substance
ly one orl its qualitieg, between a genus or species and its Afidividuals, between any object and the general idea ilicionected with it and is thought to be a real entity_ cThere are four kinds of Abhava, the seventh category, viz., antecedent non-existence, cessation of mutual non-existence and absolute existence, on-existence. Knowledge of the Padarthas Secures Supreme Good Knowledge of the Padarthas is the means of attaining the Supreme Good. The Supreme Good results from the knowledge produced—by a particular Dharma---of the essence of the Padarthas, by means of their resemblances and differences.
THE PRINCIPLE OF ADRISHTA AND ITS INADEQUACIES
Kanada does not openly refer to God in his Sutras. His belief was that the formation of the world was the result of Adrishta, the unseen force of Karmas or acts. He traces the primal activities of the atoms and souls to the Principle of Adrishta.
== परिचय || Introduction ==
== परिचय || Introduction ==