Changes

* 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.

* Vaisheshika school is known for its insights in naturalism or Padarthajnana.[4]  

* Vaisheshika school is known for its insights in naturalism or Padarthajnana.[4]  

* It postulated that all objects in the physical universe are reducible to paramāṇu (atoms), and one's experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence.[6]  

* It postulated that all objects in the physical universe are reducible to paramāṇu (atoms), which are indivisible, eternal, neither can be created or destroyed.  Thus the Vaishesika explains the atomic theory far before any western discovery.

* Human experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence.[6]  

* According to Vaiśeṣika school, knowledge and liberation are achievable by the complete understanding of the world of experience.[6]

* According to Vaiśeṣika school, knowledge and liberation are achievable by the complete understanding of the world of experience.[6]

== Founder - Kaṇāda Kashyapa ==

== Founder - Kaṇāda Kashyapa ==

The epistemology of Vaiśeṣika school of Hinduism accepted only two reliable means to knowledge - perception and inference.[2]

The epistemology of Vaiśeṣika school of Hinduism accepted only two reliable means to knowledge - perception and inference.[2]

Vaisheshika espouses a form of atomism, that the reality is composed of four substances (earth, water, air, fire). Each of these four are of two types, explains Ganeri,[5] atomic (paramāṇu) and composite (analogous to molecule). <blockquote>An "Anu" is that which is small, indestructible (anitya), indivisible, and has a special kind of dimension. </blockquote><blockquote>A composite is that which is divisible into atoms. Whatever human beings perceive is composite, and even the smallest perceptible thing, namely, a fleck of dust, has parts, which are therefore invisible.[5] </blockquote>The Vaiśeṣikas visualized the smallest composite thing as a “triad” (tryaṇuka) with three parts, each part with a “dyad” (dyaṇuka). Vaiśeṣikas believed that a dyad has two parts, each of which is an atom. Size, form, truths and everything that human beings experience as a whole is a function of atoms, their number and their spatial arrangements.

Vaisheshika espouses a form of atomism, that the reality is composed of four substances (earth, water, air, fire). Each of these four are of two types, explains Ganeri,[5] atomic (paramāṇu) and composite (analogous to molecule). <blockquote>An "'''Anu'''" is that which is small, indestructible (anitya), indivisible, and has a special kind of dimension. </blockquote><blockquote>A '''composite''' is that which is divisible into atoms. Whatever human beings perceive is composite, and even the smallest perceptible thing, namely, a fleck of dust, has parts, which are therefore invisible.[5] </blockquote>The Vaiśeṣikas visualized the smallest composite thing as a “triad” (tryaṇuka) with three parts, each part with a “dyad” (dyaṇuka). Vaiśeṣikas believed that a dyad has two parts, each of which is an atom. Size, form, truths and everything that human beings experience as a whole is a function of atoms, their number and their spatial arrangements.

Vaisheshika postulated that what one's experiences is derived from  

Vaisheshika postulated that what one's experiences is derived from  

== The Categories or Padārtha ==

== The Categories or Padārtha ==

According to the Vaisheshika school, all things which exist, which can be cognised, and which can be named are padārthas (literal meaning: the meaning of a word), the objects of experience. All objects of experience can be classified into six categories, dravya (substance), guṇa (quality), karma (activity), sāmānya (generality), viśeṣa (particularity) and samavāya (inherence). Later Vaiśeṣikas (Śrīdhara and Udayana and Śivāditya) added one more category abhava (non-existence). The first three categories are defined as artha (which can perceived) and they have real objective existence. The last three categories are defined as budhyapekṣam (product of intellectual discrimination) and they are logical categories.[23]<blockquote>1.'''Dravya''' '''(substance):''' The substances are conceived as 9 in number. They are, pṛthvī (earth), ap (water), tejas (fire), vāyu (air), ākaśa (ether), kāla (time), dik (space), ātman (self or soul) and manas (mind). The first five are called bhūtas, the substances having some specific qualities so that they could be perceived by one or the other external senses.[24]</blockquote><blockquote>2.'''Guṇa (quality):''' The Vaiśeṣika Sūtra mentions 17 guṇas (qualities), to which Praśastapāda added another 7. While a substance is capable of existing independently by itself, a guṇa(quality) cannot exist so. The original 17 guṇas (qualities) are, rūpa (colour), rasa (taste), gandha (smell), sparśa (touch), saṁkhyā (number), parimāṇa (size/dimension/quantity), pṛthaktva (individuality), saṁyoga (conjunction/accompaniments), vibhāga (disjunction), paratva (priority), aparatva (posteriority), buddhi (knowledge), sukha (pleasure), duḥkha (pain), icchā (desire), dveṣa (aversion) and prayatna (effort). To these Praśastapāda added gurutva (heaviness), dravatva (fluidity), sneha (viscosity), dharma (merit), adharma (demerit), śabda (sound) and saṁskāra (faculty).[25]</blockquote><blockquote>3.'''Karma (activity):''' The karmas (activities) like guṇas (qualities) have no separate existence, they belong to the substances. But while a quality is a permanent feature of a substance, an activity is a transient one. Ākāśa (ether), kāla (time), dik (space) and ātman (self), though substances, are devoid of karma (activity).[26]</blockquote><blockquote>4.'''Sāmānya (generality):''' Since there are plurality of substances, there will be relations among them. When a property is found common to many substances, it is called sāmānya.[27]</blockquote><blockquote>5.'''Viśeṣa (particularity):''' By means of viśeṣa, we are able to perceive substances as different from one another. As the ultimate atoms are innumerable so are the viśeṣas.[28]</blockquote><blockquote>6.Samavāya (inherence): Kaṇāda defined samavāya as the relation between the cause and the effect. Praśastapāda defined it as the relationship existing between the substances that are inseparable, standing to one another in the relation of the container and the contained. The relation of samavāya is not perceivable but only inferable from the inseparable connection of the substances.[29]</blockquote>The atomic theory[edit]

According to the Vaisheshika school, all things which exist, which can be cognised, and which can be named are padārthas (literal meaning: the meaning of a word), the objects of experience. All objects of experience can be classified into six categories as follows<blockquote>1.'''Dravya''' '''(substance):''' The substances are conceived as 9 in number. They are, pṛthvī (earth), ap (water), tejas (fire), vāyu (air), ākaśa (ether), kāla (time), dik (space), ātman (self or soul) and manas (mind). The first five are called bhūtas, the substances having some specific qualities so that they could be perceived by one or the other external senses.[24]</blockquote><blockquote>2.'''Guṇa (quality):''' The Vaiśeṣika Sūtra mentions 17 guṇas (qualities), to which Praśastapāda added another 7. While a substance is capable of existing independently by itself, a guṇa(quality) cannot exist so. The original 17 guṇas (qualities) are, rūpa (colour), rasa (taste), gandha (smell), sparśa (touch), saṁkhyā (number), parimāṇa (size/dimension/quantity), pṛthaktva (individuality), saṁyoga (conjunction/accompaniments), vibhāga (disjunction), paratva (priority), aparatva (posteriority), buddhi (knowledge), sukha (pleasure), duḥkha (pain), icchā (desire), dveṣa (aversion) and prayatna (effort). To these Praśastapāda added gurutva (heaviness), dravatva (fluidity), sneha (viscosity), dharma (merit), adharma (demerit), śabda (sound) and saṁskāra (faculty).[25]</blockquote><blockquote>3.'''Karma (activity):''' The karmas (activities) like guṇas (qualities) have no separate existence, they belong to the substances. But while a quality is a permanent feature of a substance, an activity is a transient one. Ākāśa (ether), kāla (time), dik (space) and ātman (self), though substances, are devoid of karma (activity).[26]</blockquote><blockquote>4.'''Sāmānya (generality):''' Since there are plurality of substances, there will be relations among them. When a property is found common to many substances, it is called sāmānya.[27]</blockquote><blockquote>5.'''Viśeṣa (particularity):''' By means of viśeṣa, we are able to perceive substances as different from one another. As the ultimate atoms are innumerable so are the viśeṣas.[28]</blockquote><blockquote>6.'''Samavāya (inherence):''' Kaṇāda defined samavāya as the relation between the cause and the effect. Praśastapāda defined it as the relationship existing between the substances that are inseparable, standing to one another in the relation of the container and the contained. The relation of samavāya is not perceivable but only inferable from the inseparable connection of the substances.[29]</blockquote>Later Vaiśeṣikas (Śrīdhara and Udayana and Śivāditya) added one more category abhava (non-existence). The first three categories are defined as '''Artha''' (which can perceived) and they have real objective existence. The last three categories are defined as '''budhyapekṣam''' (product of intellectual discrimination) and they are logical categories.[23]

 

== The atomic theory ==

According to the Vaiśeṣika school, the trasareṇu are the smallest mahat (perceivable) particles and defined as tryaṇukas (triads). These are made of three parts, each of which are defined as dvyaṇuka (dyad). The dvyaṇukas are conceived as made of two parts, each of which are defined as paramāṇu (atom). The paramāṇus (atoms) are indivisible and eternal, they can neither be created nor destroyed.[30] Each paramāṇu (atom) possesses its own distinct viśeṣa (individuality).[31]

According to the Vaiśeṣika school, the trasareṇu are the smallest mahat (perceivable) particles and defined as tryaṇukas (triads). These are made of three parts, each of which are defined as dvyaṇuka (dyad). The dvyaṇukas are conceived as made of two parts, each of which are defined as paramāṇu (atom). The paramāṇus (atoms) are indivisible and eternal, they can neither be created nor destroyed.[30] Each paramāṇu (atom) possesses its own distinct viśeṣa (individuality).[31]