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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" />

== The Seven Padarthas ==

== The Seven Padarthas<ref name=":0" /> ==

    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    

    A Padartha is an object which can be thought (Artha) and named (Pada). All things which exist, which can be perceived and named, all objects of experience, are Padarthas. Compound substances are dependent and transitory. Simple substances are eternal and independent.    

VIII 1111i1011',M 

    '''Qualities of Dravyas'''     

S t_t 1)Sklii( , ;II f transitory. Simple 

    There are seventeen qualities inherent in the nine substances, viz. colour (Rupa), taste (Rasa), smell (Gandha), touch (Sparsa), numbers (Sankhya), measures (Parimanani), separateness or individuality (Prithaktvam), conjunction and disconjunction (Samyoga-vibhagam), priority and posterity (Paratva-aparatva), intellection or  understanding (Buddhayah), pleasure and pain (Sukha-duhkha), desire and aversion (Ichha-dvesha), and volitions (Prayatnah).    

inclependcnt The Packirthas of the Vaiseshika are 111(• Substance (Dravya), (ii) Quality or opci 7 y , Action (Karma), (iv) Generality of properti(:, (sarwit,;, (v) Particularity (Visesha), (vi) Co-iiiherence or intimate rclation (Samavaya), and (vii) Non-c.xist(:riff, negation of existence (Abhava). The first three cat(:gorign of substance, quality and action have a real ohjectiv'i. existence. The next three, viz., generality, particularity' and inherence are logical categories. They are pr(iducts of intellectual discrimination. Kanada enumerated only six categories, the seventh was added by later writfri. Earth, water, fire, air, ether, time, space, souj and mind are the nine Dravyas or substances. The first four of these and the last are held to be atomic. The first four are both eternal and non-eternal, non-eternal in their various compounds and eternal in their ultimate atoms to which they must be traced back. Mind is an eternal substance. It does not pervade everywhere like the soul. It is atomic. It can admit only one thought at a time. There are seventeen qualities inherent in the nine substances, viz., colour smell 

    Seven others are said to be implied, viz., gravity, fluidity, viscidity, faculty, merit, demerit and sound—making twenty-four in all. Sixteen of these qualities belong to material substances. The other eight, viz.. understanding, volition, desire, aversion, pleasure, pain, 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.    

 

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.    

* 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.