Indian Philosophy: Vaisheshika

Kanada is traditionally regarded as the founder of Vaisheshika. He is believed to have lived in the 6th century BCE and is credited with writing the Vaisheshika Sutras, the foundational text of the school.

Vaisheshika is primarily known for its atomistic theory, which posits that the world is composed of indivisible, eternal atoms. These atoms are believed to be the fundamental building blocks of all matter.

Vaisheshika posits six categories of substances: earth, water, fire, air, ether, and time. These substances are believed to be the ultimate constituents of the universe.

Atoms in Vaisheshika are considered to be indivisible and eternal. They are believed to be the smallest possible units of matter and cannot be further divided.

In Vaisheshika, atoms combine to form objects through a process called aggregation. This process involves the accumulation of atoms in specific arrangements to form larger entities.

Dravya refers to substance in Vaisheshika. It is one of the six categories of substances and is defined as that which exists independently and can be the substratum of qualities and actions.

Vaisheshika posits three types of qualities: permanent, non-permanent, and inherent. Permanent qualities are those that are always present in a substance, non-permanent qualities are those that can change, and inherent qualities are those that are essential to a substance.

Samavaya refers to inherence in Vaisheshika. It is the relation between a substance and its qualities or actions. Inherence is what allows qualities and actions to exist in a substance and be associated with it.

Vishesha refers to individuality in Vaisheshika. It is the unique characteristic that distinguishes one substance from another. Individuality is what makes each substance distinct and separate from all others.

Abhava refers to non-existence in Vaisheshika. It is the opposite of existence and is used to describe the absence of something. Non-existence can be either absolute or relative, depending on the context.

Karyakaraṇabhāva refers to the cause-effect relation in Vaisheshika. It is the relation between a cause and its effect. The cause is what brings about the effect, and the effect is what is produced by the cause.

Anumāna refers to inference in Vaisheshika. It is the process of deriving knowledge or conclusions from evidence or premises. Inference is an important tool for acquiring knowledge about the world and is used to establish causal relationships and make predictions.

Upalabdhi refers to perception in Vaisheshika. It is the process of acquiring knowledge through the senses. Perception is considered to be the primary source of knowledge and is used to gather information about the external world.

Pramāṇa refers to the means of knowledge in Vaisheshika. It is the method or instrument through which knowledge is acquired. Vaisheshika recognizes four means of knowledge: perception, inference, comparison, and testimony.

Moksha refers to liberation in Vaisheshika. It is the ultimate goal of human life and is achieved through the realization of the true nature of reality. Liberation involves breaking free from the cycle of birth, death, and rebirth and attaining a state of permanent happiness and fulfillment.