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Line 8: − 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), + − − Line 87:
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Vaiseshika Darshana (वैशेषिकदर्शनम्) (view source)
Revision as of 12:52, 22 March 2018
, 12:52, 22 March 2018→The Nyaya and the Vaiseshika: Added and referenced content
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 name=":0">Swami Sivananda, All About HInduism, Page 196-202</ref>
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 name=":0">Swami Sivananda, All About HInduism, Page 196-202</ref>
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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== The Nyaya and the Vaiseshika ==
== 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 has, for its chief objective, the analysis of experience. It begins by arranging its enquiries under categories (Padarthas), i.e., enumeration of certain general 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.<ref name=":0" />
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 has, for its chief objective, the analysis of experience. It begins by arranging its enquiries under categories (Padarthas), i.e., enumeration of certain general 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.<ref name=":0" />
== The Aphorisms of Kanada ==
There are ten chapters in Kanada's book. The first chapter deals With the entire group of Padarthas (पदार्थ) or predicables. In the second chapter, Kanada has ascertained substance. In the third chapter, he has given a description of soul and the inner sense. In the fourth chapter, he has discussed the body and its constituents. In the fifth chapter, he has established Karma or action. In the sixth chapter he has considered Dharma or virtue according to scriptures. In the seventh chapter, he has established attribute and Samvaya (co-inherence or combination). In the eighth chapter he has ascertained the manifestation of knowledge, its 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.<ref name=":0" />
There is enumeration of Padarthas (substances) in the beginning. Then there is definition. 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 Dharma is at the root of the knowledge of the essence of the Padarthas. The first Sutra is:
यतोऽभ्युदयनिःश्रेयससिद्धि: स धर्म:
(Yatobhyudayanihsreyasa-siddhih so dharmah)
'''''“That, which directs and leads to the attainment of abhyudaya in the world; that shows the pathway to cessation of grieves and pains in toto, and get the one to nihshreyasa thereafter, is Dharma.”'''''<ref name=":1">http://www.gandhitopia.org/profiles/blogs/yato-bhyudaya-nihshreyasa-siddhih-sa-dharmah</ref>
This definition accorded by Maharishi Kanada through this short couplet is considered as one of the best descriptions of ''Dharma'' revealing not only the basic spirit in the root of the word ''Dharma'' itself, but explaining the purpose and importance of ''Dharma'' in life simultaneously. Along with this, Kanada’s definition categorically divulges the eastern viewpoint of ''Dharma'' –the great Indian perspective pertaining to it in particular. It could be well analyzed, comprehended and understood on the basis of the review of just two words incorporated in this statement, which are, in fact, the central points of the whole of the proclamation made by Maharishi Kanada. The reality of the couplet could also be well realized by the review of these two words. The two words emerging predominantly in this couplet are: ''Abhyudaya'' and ''[[Nihsreyasa (नि:श्रेयस)|Nihshreyasa]]''. ''Abhyudaya'' signifies rise, progress or development of a human being. It is undoubtedly dedicated to his prosperity. ''Nihshreyasa'' on the other hand divulges eternal bliss –infinite happiness with contentment, which is, in fact, the state of ''Mukti'', ''Moksha'' or the ''Nirvana'' –liberation of soul.<ref name=":1" />
—Dharma is that which exalts and bestows the Supreme Good or Moksha (cessation of pain),
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.
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.