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# पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

# पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

# उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa) 

# उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa) 

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> 

 

 

 

 

 

 

 

 

 

HINDU P1-111,0601)11Y---1 

HINDU P1-111,0601)11Y---1 

THE PRINCIPLE OF ADRISHTA AND ITS INADEQUACIES 

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.  

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.   

 

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'''''“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: ''[[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" />                

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" />

 

 

 

 

 

 

 

 

 

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.  

    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.