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# वैशेषिकः || Vaiseshika (Rishi Kanada)

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>

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" />

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.  

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.  

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.

=== 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.

 

    .......        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.    

* 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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[[Category:Darshanas]]

[[Category:Vedic Concepts]]

[[Category:Hindu philosophical concepts]]