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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 Darshanas|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 differential of things. Rishi Kanada is credited as the founder of the Vaiseshika system of philosophy. He 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 Darshanas|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 differential of things. Rishi Kanada is credited as the founder of the Vaiseshika system of philosophy. He 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 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 individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of apprehension, volition, desire, aversion, pleasure, pain, merit and demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. The soul and the mind are not objects of perception. The soul is absolutely free from all connections with qualities in the state of Moksha or release. It regains its independence.                                

The individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of apprehension, volition, desire, aversion, pleasure, pain, merit and demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. The soul and the mind are not objects of perception. The soul is absolutely free from all connections with qualities in the state of Moksha or release. It regains its independence.                                

== Birth, Death and Salvation ==

== Birth, Death and Salvation<ref name=":0" /> ==

Conjunction of soul with body, sense and life, produced by Dharma and Adharma, is called birth, and disjunction of body and mind produced by them is called death. Moksha consists in the non-existence of conjunction. with the body, when there is, at the same time, no potential body existing and consequently rebirth cannot take place.                                

Conjunction of soul with body, sense and life, produced by Dharma and Adharma, is called birth, and disjunction of body and mind produced by them is called death. Moksha consists in the non-existence of conjunction. with the body, when there is, at the same time, no potential body existing and consequently rebirth cannot take place.                                

 

Pleasure and pain result from the contact of soul, sense, mind and object. From pleasure arises desire. From one pleasure, raga or desire is produced successively for pleasure of a similar kind or for the means of attaining it. From pain due to one cause, aversion arises with regard to such pain or with regard to its source.

ind; and yet capable of apprehension, e, aversion,pleasure, pain, merit and are infinite, ubiquitous or omnipresent 

BONDAGE AND RELEASE Pleasure and pain result from the contact of soul, sense, mind and object.  

A very powerful impression is produced by constant or habitual experience of objects, through the influence, 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.

    .......        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.