Changes

Silent adorations to Kanada Rishi, the founder of the Vaiseshika system of philosophy. Rishi Kanada is also known by the names, Aulukya and Kasyapa. The Vaiseshika system takes its name from Viseshc, or particularity which is the characteristic differentia of things. The aphorisms of Kanada contain the essence of the Vaiseshika philosophy. The principal subject treated therein is Visesha, one of the six Padarthas or categories enumerated by the founder.

There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:

 

The Nyaya and the Vaiseshika The Vaiseshika and the Nyaya agree in their essential principles, such as the nature and qualities of the Self and the atomic theory of the universe. The Vaiseshika is a supplement to the Nyaya. The Vaiseshika has, for its chief objective, the analysis of experience. It begins by arranging its enquiries under categories (Padarthas), i.e., enumeration of certain genera_ properties or attributes that may be predicated of existing things. It formulates general conceptions, which apply to things known, whether by the senses or 13sY inference, or by authority. 

# वैशेषिकः || Vaiseshika (Rishi Kanada)

Vaisheshika or Vaiśeṣika (Sanskrit: वैशेषिक) is one of the Shad Darsanas or the Veda Upangas which exist traditionally since ancient times in India. The Vaiseshika system takes its name from Visesha, or particularity which is the characteristic differentia of things. Rishi Kanada is credited as the founder of the Vaiseshika system of philosophy. He Rishi Kanada is also known by the names, Aulukya and Kasyapa. The aphorisms of Kanada contain the essence of the Vaiseshika philosophy. The principal subject treated therein is Visesha, one of the six Padarthas or categories enumerated by the founder.<ref>Swami Sivananda, All About HInduism, Page 196-202</ref>

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), 

From pleasure arises desire. From Plea from the enjoyment of garlands, sandal paster and other objects, Raga or desire is successively for pleasure of a similar kind Prothi Or for means of attaining it. From pain caused b or tL y scorpions, thorns and the like, aversion ari2nake. regard to such pain or with regard to its source7s nth A very powerful impression is produced by co or habitual experience of objects, through the infinstail, of which, a sad lover who does not win his mistress his beloved in every object. He who has been bitten i,ees snake beholds snakes everywhere, on account of strong impression regarding that. a The Faults That Lead to Bondage Desire (Raga), aversion (Dvesha) and infatuation (Moha) are called faults (Doshas), as they are incentives to activity which serves to bind the doer to this world, Gautama also says: "Faults have for their characteristic, incitement to activity or worldly occupation" (Nyaya Sutras, I-1-viii). The Knowledge That Results in Release Intuitive knowledge of the Self destroys false knowledge. Consequently, attraction, aversion, stupidly or Moha and other faults vanish. Then activity also disappears. Then birth due to action does not take place. Consequently, pain connected with birth also disappears. 

From pleasure arises desire. From Plea from the enjoyment of garlands, sandal paster and other objects, Raga or desire is successively for pleasure of a similar kind Prothi Or for means of attaining it. From pain caused b or tL y scorpions, thorns and the like, aversion ari2nake. regard to such pain or with regard to its source7s nth A very powerful impression is produced by co or habitual experience of objects, through the infinstail, of which, a sad lover who does not win his mistress his beloved in every object. He who has been bitten i,ees snake beholds snakes everywhere, on account of strong impression regarding that. a The Faults That Lead to Bondage Desire (Raga), aversion (Dvesha) and infatuation (Moha) are called faults (Doshas), as they are incentives to activity which serves to bind the doer to this world, Gautama also says: "Faults have for their characteristic, incitement to activity or worldly occupation" (Nyaya Sutras, I-1-viii). The Knowledge That Results in Release Intuitive knowledge of the Self destroys false knowledge. Consequently, attraction, aversion, stupidly or Moha and other faults vanish. Then activity also disappears. Then birth due to action does not take place. Consequently, pain connected with birth also disappears. 

== परिचय || Introduction ==

== The Nyaya and the Vaiseshika ==

Vaisheshika or Vaiśeṣika (Sanskrit: वैशेषिक) is one of the Shad Darsanas or the Veda Upangas which exist traditionally since ancient times in India. In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and path to mukti or liberation. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and in it's theory of liberation to the Nyāya Darshana, but retained its difference in epistemology and metaphysics.

The Nyaya and the Vaiseshika The Vaiseshika and the Nyaya agree in their essential principles, such as the nature and qualities of the Self and the atomic theory of the universe. The Vaiseshika is a supplement to the Nyaya. The Vaiseshika has, for its chief objective, the analysis of experience. It begins by arranging its enquiries under categories (Padarthas), i.e., enumeration of certain genera_ properties or attributes that may be predicated of existing things. It formulates general conceptions, which apply to things known, whether by the senses or 13sY inference, or by authority. 

 

In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and path to mukti or liberation. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and in it's theory of liberation to the Nyāya Darshana, but retained its difference in epistemology and metaphysics.

* Vaiśeṣika school of philosophy accepts only two reliable means to knowledge: Pratyaksha pramana (perception) and Anumana pramana (inference).  

* Vaiśeṣika school of philosophy accepts only two reliable means to knowledge: Pratyaksha pramana (perception) and Anumana pramana (inference).  

* Vaiśeṣika considers their scriptures as indisputable and valid means to knowledge, and acknowledge that Vedas are the foundation of their siddhantas.

* Vaiśeṣika considers their scriptures as indisputable and valid means to knowledge, and acknowledge that Vedas are the foundation of their siddhantas.

* Kanada's Vaiseshika does not discuss much on God although this system accepts that God (''Ishvara'' ) is the efficient cause of the world. The eternal atoms are the material cause of the world.  

* Kanada's Vaiseshika does not discuss much on God although this system accepts that God (''Ishvara'' ) is the efficient cause of the world. The eternal atoms are the material cause of the world.  

* According to Vaiśeṣika school, knowledge and liberation are achievable by the complete understanding of the world of experience.

* According to Vaiśeṣika school, knowledge and liberation are achievable by the complete understanding of the world of experience.

== Vaiseshika Siddhantam ==

== Vaiseshika Siddhantam ==