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Line 1: − There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:+ − # न्यायः || Nyaya (Rishi Gautama) − # वैशेषिकः || Vaiseshika (Rishi Kanada) − # साङ्ख्यः || Samkhya (Kapila Muni) − # योगः || Yoga (Maharishi Patanjali) − # पूर्वमीमांसा || Poorva Mimamsa (Jaimini) − # 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> − − − − − − BIRTH, DEATH AND SALVATION 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. − − − − VII1St ti lll,l. 111,1/111. − − •••••• − − 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 1, − − )02 − − AF30(1T I IINIMISM − − From pleasure arises desire. From Plea from the enjoyment of garlands, sandal paster and other objects, Raga or desire is successively for pleasure of a similar kind Prothi Or for means of attaining it. From pain caused b or tL y scorpions, thorns and the like, aversion ari2nake. regard to such pain or with regard to its source7s nth A very powerful impression is produced by co or habitual experience of objects, through the infinstail, 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. + + + + + + + Line 96:
Line 72: − relat .th etern Ms side by s.de exact 1 e BODY AND SOUL The body is subtle in Pralaya and gross The time, place and circumstances n creation. of bi irth, famil and the span of life are all determined by the Adrishta. y The individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of a volition, desire, aversion, pleasure pprehension, , pain, me a demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. A man's soul is as much in New York as in Bombay, although it can only apprehend and feel and act where the body is. 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. + + + + + + + + + + − ....... 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. + + + + + + + + + Line 160:
Line 153: − + − − [[Category:Hindu philosophical concepts]]
Vaiseshika Darshana (वैशेषिकदर्शनम्) (view source)
Revision as of 17:12, 30 May 2021
, 17:12, 30 May 2021added video
{{ToBeEdited}}
Vaiseshika or Vaiśeṣika (Samskrit : 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>
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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 Vaiseshika cosmogony is dualistic in the sense of assuming the existence of eternal atoms side by side with eternal souls. It has not decided positively the exact relation between soul and matter.
The Vaiseshika cosmogony is dualistic in the sense of assuming the existence of eternal atoms side by side with eternal souls. It has not decided positively the exact relation between soul and matter.
== Body and the Soul<ref name=":0" /> ==
The body is subtle in Pralaya and gross in creation. The time, place and circumstances of birth, family and the span of life are all determined by the Adrishta.
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<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.
== Bondage and Release ==
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.
=== Faults That Lead to Bondage ===
Desire (Raga), aversion (Dvesha) and infatuation (Moha) are called faults (Doshas), as these bind the doer of an activity to this world.
=== 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.
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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.
==References==
==References==
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<references />
[[Category:Darshanas]]
[[Category:Vedic Concepts]]