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Line 109: − == Space and Time == − Vaisheshika principles approach basic concepts in a characteristic manner. For example, the division of time as past, present and future as understood by the observer is said to be a consequence of the fact that time is a function of movement. Time, space, Atma and mind are the eternal or nitya dravyas and none of them are perceivable by any of the sense organs is a basic definition in Vaisesika. Although, these four eternal entities can only be conceived by the mind, they are real existent dravyas or entities. Time, space and akasa are incapable of motion and it is only the earth, water, fire and air (the four dravyas) and mind which are capable of motion.<blockquote> − दिक्कालावाकाशं च क्रियावद्वैधर्म्यान्निष्क्रियाणि । वैशेषिक-५,२.२१ ।</blockquote> − Meaning: Space, time, Akasa and Atman (indicated by the word "Cha") are void of action because of their difference from that which possesses activity.<ref>Basu, B. D. (Ed.). (1923). ''The Vaisesika Sutras of Kanada'' (N. Sinha, Trans.; 2nd ed.). The Panini Office. (pp.172)</ref>
Ancient Indian Physics (भौतिकविज्ञानम्) (view source)
Revision as of 20:08, 25 November 2025
, 25 November→Space and Time
=== Air vs Space ===
=== Air vs Space ===
In his attempt to clarify a difference between space and air, Kanāda used the attribute of touch, which is absent in space: “Air has the property of touch, while space does not have such a property.” While analyzing air, Kanāda concludes that "क्रियावत्त्वात् गुणवत्त्वाच्च । वैशेषिक-२,१.१२ । air is substance since it has action and attributes." Air is matter, but its non-perception in spite of being a substance is due to the non-existence of colour in it. With the non-perception of air, Kanāda defines reality beyond appearance. Not all that exists in the world is visible to human eyes. To support that air is matter, Kanāda argued that तृणे कर्म वायुसंयोगात् । वैशेषिक-५,१.१४ । breeze can move the blades of grass. Thus air, though invisible, can exert force and move things.<ref name=":0" />
In his attempt to clarify a difference between space and air, Kanāda used the attribute of touch, which is absent in space: “Air has the property of touch, while space does not have such a property.” While analyzing air, Kanāda concludes that "क्रियावत्त्वात् गुणवत्त्वाच्च । वैशेषिक-२,१.१२ । air is substance since it has action and attributes." Air is matter, but its non-perception in spite of being a substance is due to the non-existence of colour in it. With the non-perception of air, Kanāda defines reality beyond appearance. Not all that exists in the world is visible to human eyes. To support that air is matter, Kanāda argued that तृणे कर्म वायुसंयोगात् । वैशेषिक-५,१.१४ । breeze can move the blades of grass. Thus air, though invisible, can exert force and move things.<ref name=":0" />
=== Dik (Space) and Kala (Time) ===
Vaisheshika principles approach basic concepts in a characteristic manner. In these sutras we find the basic definitions of dravyas or categories of time and space. <blockquote>तत्त्वम्भावेन । वैशेषिक-२,२.८ ।</blockquote>Meaning: Time, like Existence, is One (unity), because, in spite of their multiplicity, the marks of Time, namely the cognition (example - "it is slow or late") are the same in all places and because there is no distinguishing mark like the Atman, which is Existence.
Time which is said to be One, however, is manifold, hours, moments, days, days and nights, seasons and years. The reason for this is explained as due to the external condition or Upadhi - the indivisible time appears to be different according to the limit set by the moverment of the Sun as well as the limit imposed by the effects of sun.<ref name=":3">Basu, B. D. (Ed.). (1923). ''The Vaisesika Sutras of Kanada'' (N. Sinha, Trans.; 2nd ed.). The Panini Office. (pp.172)</ref> The division of time as past, present and future as understood by the observer is said to be a consequence of the fact that time is a function of movement.<blockquote>
इत इदमिति यतस्तद्दिश्यं लिङ्गम् । वैशेषिक-२,२.१० ।</blockquote>
- That which gives rise to such (cognition and usage) as "This (is remote, etc) from this" is the mark of space.
Time, space, Atma and mind are the eternal or nitya dravyas and none of them are perceivable by any of the sense organs is a basic definition in Vaisesika. Although, these four eternal entities can only be conceived by the mind, they are real existent dravyas or entities. Time, space and akasa are incapable of motion and it is only the earth, water, fire and air (the four dravyas) and mind which are capable of motion.<blockquote>
दिक्कालावाकाशं च क्रियावद्वैधर्म्यान्निष्क्रियाणि । वैशेषिक-५,२.२१ ।</blockquote>
Meaning: Space, time, Akasa and Atman (indicated by the word "Cha") are void of action because of their difference from that which possesses activity.<ref name=":3" />
Space is identified through the fact that it can provide the context to describe objects as
being separated spatially.
== Universal Vedic Conceptions ==
== Universal Vedic Conceptions ==
* '''Tejas''' refers to radiance or brilliance. Tejas is associated with the concept of [[Agni (अग्निः)|agni]], or fire, and is considered to be a form of energy that fills the universe. It is often associated with the concept of tapas, or spiritual discipline, and is believed to be the source of inner strength, energy, and illumination.
* '''Tejas''' refers to radiance or brilliance. Tejas is associated with the concept of [[Agni (अग्निः)|agni]], or fire, and is considered to be a form of energy that fills the universe. It is often associated with the concept of tapas, or spiritual discipline, and is believed to be the source of inner strength, energy, and illumination.
== References ==
== References ==
[[Category:Physics]]
[[Category:Physics]]