VAISHESHIKA

'Vaisheshika', also '', (Sanskrit:'वैशॆषिक') is one of the six Hindu schools of philosophy (orthodox Vedic systems) of India. Historically, it has been closely associated with the Hindu school of logic, Nyaya.
Vaisesika espouses a form of atomism and postulates that all objects in the physical universe are reducible to a finite number of atoms. Originally proposed by the sage Kanāda (or ''Kana-bhuk'', literally, ''atom-eater'') from around the 6th century BC.

Contents

Overview

Literature of Vaisheshika

The categories of the objects of experience

The logic of atomic theory

Notes

See also

External links

Overview

Although the Vaishesika system developed independently from the Nyaya, the two eventually merged because of their closely related metaphysical theories. In its classical form, however, the Vaishesika school differed from the Nyaya in one crucial respect: where Nyaya accepted four sources of valid knowledge, the Vaishesika accepted only perception and inference. Vaishesika atomism also differs from the atomic theory of modern science: according to the Vaishesikas, the functioning of atoms was guided or directed by the will of the Supreme Being. This is therefore a theistic form of atomism.
An alternative view would qualify the above in that the holism
evident in the ancient texts mandate the identification of six
separate traditional environments of philosophy, consisting of
three sets of two pairs.

Literature of Vaisheshika

The earliest systematic exposition of the Vaisheshika is found in the of (or ). This treatise is divided into ten books. The two commentaries on the , and are no more extant. ’s (c. 4th century CE) is the next important work of this school. Though commonly known as of , this treatise is basically an independent work on the subject. The next Vaisheshika treatise, Candra’s (648 CE) based on ’s treatise is available only in Chinese translation. The earliest commentary available on ’s treatise is ’s (8th century CE). The other three commentaries are ’s (991 CE), Udayana’s (10th century CE) and ’s (11th century CE). ’s which also belongs to the same period, presents the and the principles as a part of one whole. ’s on is also an important work^[1].

The categories of the objects of experience

According to the Vaisheshika school, all things which exist, which can be cognised, and which can be named are s (literal meaning: the meaning of a word), the objects of experience. All objects of experience can be classified into six categories, ''dravya'' (substance), (quality), ''karma'' (activity), (generality), (particularity) and (inherence). Later s ( and Udayana and ) added one more category (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 (product of intellectual discrimination) and they are logical categories^[2].
1.''Dravya'' (substance): The substances are conceived as 9 in number. They are, (earth), ''ap'' (water), ''tejas'' (fire), (air), , (time), ''dik'' (space), (self) and ''manas'' (mind). The first five are called s, the substances having some specific qualities so that they could be perceived by one or the other external senses^[3].
2. (quality): The mentions 17 s (qualities), to which added another 7. While a substance is capable of existing independently by itself, a (quality) cannot exist so. The original 17 s (qualities) are, (colour), ''rasa'' (taste), ''gandha'' (smell), (touch), (number), (size), (inidividuality), (conjunction), (disjunction), ''paratva'' (priority), ''aparatva'' (posteriority), ''buddhi'' (knowledge), ''sukha'' (pleasure), (pain), (desire), (aversion) and ''prayatna'' (effort). To these added ''gurutva'' (heaviness), ''dravatva'' (fluidity), ''sneha'' (viscidity), ''dharma'' (merit), ''adharma'' (demerit), (sound) and (faculty) ^[4].
3.''Karma'' (activity): The ''karma''s (activities) like s (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. , (time), ''dik'' (space) and (self), though substances, are devoid of ''karma'' (activity)^[5].
4. (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 ^[6].
5. (particularity): By means of , we are able to perceive substances as different from one another. As the ultimate atoms are innumerable so are the s^[7].
6. (inherence): defined as the relation between the cause and the effect. 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 is not perceivable but only inferable from the inseparable connection of the substances^[8].

The logic of atomic theory

Epistemologically, originally the Vaisheshika school accepted only ''pratyaksha'' (perception) and (inference) as the s (means of valid knowledge). The other two means of valid knowledge accepted by the Nyaya school, (comparison) and (verbal testimony) were considered as included in ^[9]. The names given by to the 5 members of syllogism are also different from the Nyaya school.
Being associated with the school of logic, early Vaisesika texts used logical argument to prove that the matter i.e. the four substances (earth), ''ap'' (water), ''tejas'' (fire) and (air) are made of indivisible s (atoms): Assume that the world is not made of indivisible atoms, and that matter is continuous. Take a stone. One can divide this up into infinitely many pieces (since matter is continuous). Now, the Himalayan mountain range also has infinitely many pieces, so one may build another Himalayan mountain range with the infinite number of pieces that one has. One begins with a stone and ends up with the Himalayas, which is obviously ridiculous - so the original assumption that matter is continuous must be wrong, and so all objects must be made up of a finite number of pieces, called ''atom''s.
Later Vaisesika philosophers tried to develop a theory to explain the properties of materials as the interaction of different types of atoms that make up the material. However, Vaisesika philosophy states that these interactions are driven by (divine will), making this school of philosophy a theistic one.
Over the centuries, the school merged with the Nyaya system of Indian philosophy to form the combined school of ''Nyaya-Vaisesika''. The school suffered a natural decline in India after the 15th century.

Notes

1. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, pp.180-81
2. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, pp.183-86
3. Chattopadhyaya D. ''Indian Philosophy: A Popular Introduction'', People’s Publishing House, New Delhi, 1986, ISBN 81-7007-023-6, p.169
4. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, p.204
5. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, pp.208-9
6. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, p.209
7. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, pp.215
8. Radhakrishnan, S. ''Indian Philosophy'', Vol. II, Oxford University Press, New Delhi, 2006, ISBN13: 978-0-19-563820-2, pp.216-19
9. Chattopadhyaya D. ''Indian Philosophy: A Popular Introduction'', People’s Publishing House, New Delhi, 1986, ISBN 81-7007-023-6, p.170

See also

★ Hindu philosophy

★ Hinduism

★ Nyaya philosophy

★ Darshanas

External links

★ A summary of Vaisheshika physics