Indian Philosophy

Advaita Vedanta is an Indian philosophical school that emphasizes the importance of self-inquiry and the cultivation of discriminative knowledge as the means to spiritual liberation. Advaita Vedanta posits that the ultimate reality is Brahman, an infinite and unchanging consciousness, and that the individual self (Atman) is identical with Brahman. The goal of Advaita Vedanta is to realize this non-dual nature of reality through self-inquiry and the removal of ignorance, leading to the experience of oneness and liberation.

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.

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.

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.

Anvaya, or the relationship between words and their meanings, is a fundamental concept in the Mimamsa school's theory of translation.

Kala, or time, is a fundamental category of existence in the Nyaya-Vaisesika school. It is considered to be an eternal and all-pervasive substance that is distinct from other substances such as matter and space.

Anitya, or impermanence, is a fundamental principle in Buddhist philosophy. It refers to the idea that all things are constantly changing and decaying. This includes time, which is seen as a continuous flow of moments.