The Vaisheshika Darshana is one of the six orthodox schools of Hindu philosophy. It was founded by Kanada and focuses on analyzing the nature of fundamental substances that make up reality. The Vaisheshika system categorizes all objects of experience into seven categories or padarthas - substance, quality, action, generality, particularity, inherence, and non-existence. All physical things are composed of atoms which are eternally in motion due to an unseen force called adrsta. Knowledge of the padarthas leads to liberation from the cycle of rebirth.

1. Vaisheshik
Darshana
DR NARENDRA JOSHI

2. Vaisheshika Darshana
It plays an important role in the presence of six Darshana for its naturalism. The Vaisheshika Darshana attempts to
identify and classify the entities and their relations to the present. It leads to human perceptions of the same.
There is a list of padarth of being. They are: Dravya, Guna, Karma, Samanya, Vishesha, Samavaya…Abhava
The Vaisheshika Darshana system includes the smallest indestructible and indivisible parts of the world. It
includes the concept of atoms. All physical things are actually a combination of atoms in different forms and
quantities. It also states that the atoms are put in motion according to God’s will and there are unseen forces that
hold their moral merit and demerit.
Vaisheshika: "Distinctionism." From "vishesha," differences. Philosophy founded by Kanada (ca 300 bce)?
teaching that liberation is to be attained through understanding the nature of existence, which is classified in nine
basic realities (dravyas): earth, water, light, air, ether, time, space, soul and mind. Nyaya and Vaisheshika are
viewed as a complementary pair, with Nyaya emphasizing logic, and Vaisheshika analyzing the nature of the
world.

3. Vaiseshika or Vaiśeṣika (Samskrit : वैशेषिक) is one of the 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,
Substance exists irrespective of knowledge of it…eg you leave a room …
Anekatwavadi / Bhedvadi = Pluralistic
Surrender to experience to have knowledge
padarthas
Dravyas…

4. Vaiseshika or Vaiśeṣika (Samskrit : वैशेषिक) is one of the 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

5. 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.

6. There are ten chapters in Kanada's book. The first chapter deals With the entire group of
Padarthas (पदार्थ) or predicables. In the second chapter, Kanada has ascertained substance. In
the third chapter, he has given a description of soul and the inner sense. In the fourth chapter,
he has discussed the body and its constituents. In the fifth chapter, he has established Karma or
action. In the sixth chapter he has considered Dharma or virtue according to scriptures. In the
seventh chapter, he has established attribute and Samvaya (co-inherence or combination). In
the eighth chapter he has ascertained the manifestation of knowledge, its source, and so on. In
the ninth chapter, he has established the particular or concrete understanding. And, in the
tenth chapter, he has differences in the attributes of the soul

7. There is enumeration of Padarthas (substances) in the beginning. Then there is definition. Then
comes examination or demonstration. This system is chiefly concerned with the determination
of the Padarthas and yet, Kanada opens the subject with an enquiry into Dharma, because
Dharma is at the root of the knowledge of the essence of the Padarthas. The first Sutra is:
यतोऽभ्युदयन िःश्रेयसससद्धि: स िर्थ:
(Yatobhyudayanihsreyasa-siddhih so dharmah)
“That, which directs and leads to the attainment of abhyudaya in the world; that shows the
pathway to cessation of grieves and pains in toto, and get the one to nihshreyasa thereafter, is
Dharma.”

8. This definition accorded by Maharishi Kanada through this short couplet is considered as one of
the best descriptions of Dharma revealing not only the basic spirit in the root of the
word Dharma itself, but explaining the purpose and importance of Dharma in life
simultaneously. Along with this, Kanada’s definition categorically divulges the eastern viewpoint
of Dharma –the great Indian perspective pertaining to it in particular. It could be well analyzed,
comprehended and understood on the basis of the review of just two words incorporated in this
statement, which are, in fact, the central points of the whole of the proclamation made by
Maharishi Kanada. The reality of the couplet could also be well realized by the review of these
two words. The two words emerging predominantly in this couplet
are: Abhyudaya and Nihshreyasa. Abhyudaya signifies rise, progress or development of a human
being. It is undoubtedly dedicated to his prosperity. Nihshreyasa on the other hand divulges
eternal bliss –infinite happiness with contentment, which is, in fact, the state
of Mukti, Moksha or the Nirvana –liberation of soul

9. A Padartha is an object which can be thought (Artha) and named (Pada). All things
which exist, which can be perceived and named, all objects of experience, are
Padarthas. Compound substances are dependent and transitory. Simple substances
are eternal and independent.
As per Vaiseshika, knowledge of the Padarthas is the means of attaining the
Supreme Good. The Supreme Good results from the knowledge produced—by a
particular Dharma - of the essence of the Padarthas, by means of their resemblances
and differences.
The Padarthas of the Vaiseshika are the following:

10. 1. Substance (Dravya)
2. Quality or property (Guna)
3. Action(Karma)
4. Generality of properties (Samanya)
5. Particularity (Visesha)
6. Co-inherence or perpetual intimate relation (Samavaya)
7. Non-existence or negation of existence (Abhava).

11. The first three categories of substance, quality and action have a real objective existence. The
next three, viz., generality, particularity and inherence are logical categories. They are products
of intellectual discrimination. Kanada enumerated only six categories, the seventh was added by
later writers.
The Dravyas
Earth, water, fire, air, ether, time, space, soul and mind are the nine Dravyas or substances.
The first four of these and the last are held to be atomic. The first four are both eternal and non-
eternal, non-eternal in their various compounds and eternal in their ultimate atoms to which
they must be traced back. Mind is an eternal substance. It does not pervade everywhere like the
soul. It is atomic. It can admit only one thought at a time.

12. Qualities of Dravyas
There are seventeen qualities inherent in the nine substances, viz. colour (Rupa), taste (Rasa),
smell (Gandha), touch (Sparsa), numbers (Sankhya), measures (Parimanani), separateness or
individuality (Prithaktvam), conjunction and disconjunction (Samyoga-vibhagam), priority and
posterity (Paratva-aparatva), intellection or understanding (Buddhayah), pleasure and pain
(Sukha-duhkha), desire and aversion (Ichha-dvesha), and volitions (Prayatnah).
Seven others are said to be implied, viz., gravity, fluidity, viscidity, faculty, merit, demerit and
sound—making twenty-four in all. Sixteen of these qualities belong to material substances. The
other eight, viz.. understanding, volition, desire, aversion, pleasure, pain, merit and demerit are
the properties of the soul.

13. Karma
Third category, Karma or action, consists of five kinds of viz. elevation or throwing upwards,
depression or throwing downwards, contraction, expansion and motion.
Samanya
The fourth category, Samanya or generality is twofold, viz., (i) higher and lower generality and a)
that of genus and species.

14. Visesha
The fifth category, Visesha or particularity, belongs to the nine eternal substances of the first
category, all of which have an eternal ultimate difference distinguishing each from the others.
Therefore, the system is called Vaiseshika.
Samavaya
The sixth category, Samavaya or co-inherence, is of only one kind. It is the co-inherence between a
substance and its qualities, between a genus or species and its individuals, between any object and
the general idea connected with it and is thought to be a real entity.
Abhava
There are four kinds of Abhava, the seventh category, viz., antecedent non-existence, cessation of
existence

15. The Principle of Adrishta
Kanada does not openly refer to God in his Sutras. His belief was that the formation of the world
was the result of Adrishta, the unseen force of Karmas or acts. He traces the primal activities of
the atoms and souls to the Principle of Adrishta. The followers of Kanada introduce God as
the efficient cause and atoms as the material cause of the universe.

16. Atomic Theory of the Universe
In the Vaiseshika system, the formation of the world is supposed to be effected by the aggregation of
atoms. These atoms are countless and eternal. They are eternally aggregated, disintegrated and
redisintegrated by the power of Adrishta. An atom is defined as 'something existing, having no cause,
and eternal'. It is less than the least, invisible, indivisible, intangible and imperceptible by the senses.
Each atom has a Visesha or eternal essence of its own. The combination of these atoms is first into an
aggregate of two (Dvyanu, dyad). Three of them, again combine into a particle, called Trasarenu
(Triad), which like a mote in a sunbeam has just sufficient magnitude to be perceptible. There are
four classes of Paramanus, vizi, Paramanus of earth, water, fire and air. The individual atoms combine
with others, and again disintegrate after some time.
The Vaiseshika cosmogony is dualistic in the sense of assuming the existence of eternal atoms side
by side with eternal souls. It has not decided positively the exact relation between soul and matter.

17. The body is subtle in Pralaya and gross in creation. The time, place and circumstances of birth,
family and the span of life are all determined by the Adrishta.
The individual souls are eternal, manifold, eternally separate from one another, and distinct
from the body, senses and mind; and yet capable of apprehension, volition, desire, aversion,
pleasure, pain, merit and demerit. They are infinite, ubiquitous or omnipresent and diffused
everywhere throughout space. The soul and the mind are not objects of perception. The soul is
absolutely free from all connections with qualities in the state of Moksha or release. It regains
its independence.

18. Birth, Death and Salvation
Conjunction of soul with body, sense and life, produced by Dharma and Adharma, is called birth,
and disjunction of body and mind produced by them is called death. Moksha consists in the non-
existence of conjunction. with the body, when there is, at the same time, no potential body
existing and consequently rebirth cannot take place.
Bondage and Release
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.