Changes

'''''“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>

'''''“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" />                

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: ''[[Abhyuday (अभ्युदय)|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" />                

    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.

* 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.