Jainism and Patanjali Yoga (Comparative Study)
by Deepak bagadia | 2016 | 109,819 words
This page relates ‘Introduction to Vaisesika Darsana’ of the study dealing with the Spiritual Practices of Jainism and Patanjali Yoga in the context of ancient Indian Philosophy (in Sanskrit: Darshana), including extracts from the Yogasutra and the Tattvartha-Sutra. The system of Yoga offers techniques which are scientifically designed for the spiritual development of an individual. Jainism offers ethicical principles and meditation practices to assist with spiritual development.
Part 8.2 - Introduction to Vaisesika Darsana
[Full title: A Comparative Study of different Indian Philosophies (d) Darsanas system of Indian Philosophies (2): Vaisesika Darsana]
Founded by philosopher Kanada (around in second century B.C.) and older than Nyaya, it is also called as aulukya darsana. The earliest systematic exposition of Vaisesika was found in the Vaisesika Sutra of Kanada, This treatise is divided into ten books. The commentary (bhasya) of Vaisesika Sutra is known as padartha-dharma-samgraha. It is very close to Nyaya darsana in many principles like moksa—as an ultimate goal, asatkaryavada, lack of knowledge as cause of miseries and atman-as unconscious entity. Both philosophies are dependent on each other.
According to this theory, all things which exist, can be cognized, can be named are padarthas or bhava-padarthas, the objects of experience, and are classified into six categories.
- dravya (substance),
- guna (quality),
- karma (activity),
- samanya (generality),
- visesa (particularity),
- samavaya (inherence).
The Vaisesika gave us atomic theory of creation as world is made up of atoms, which are permanent. The world is made up of four types of atoms (earth, water, fire and air) and God[1]. Each one is of two types, namely atomic and composite. Vaisesikas believe that whatever is perceived is composite. And even the smallest perceptible thing is called as “triad” (tryanuka) which is made up of three dyads. Each dyad has two parts each one is called atom. It has both ethical and spiritual approach. Substance is multiple. Karmas (actions) have characteristics of upward and downward movements, contraction, expansion and locomotion. Generality is of three types: para, apara and parapara. Particularity is permanent, infinite and imperceptible.
Abhava-padartha (non-existence) is only the negation of something, somewhere and not absolute nothing. Thus Nyaya-Vaisesika dismisses sunya as unthinkable or as a pseudo-idea[2]. It includes five elements (pancamahabhutas), space, time, self, mind and soul (jivatma and paramatma).
It also believes in theory of atomism, which says, all objects in the physical universe are reducible to a finite number of atoms, though God controls and maintains it. Though, both systems Nyaya and Vaisesika were developed independently, eventually they got merged due to their closely related metaphysical theories. The main difference is sources of valid knowledge, i.e. Nyaya has four whereas Vaisesika accepted only two i.e. perception and inference as pramana.
Footnotes and references:
[1]:
H.P.Sinha, Indian Philosophy, Vol.II , Motilal Banarsidass, Delhi, 2010, p.210
[2]:
M.Hiriyanna, Outlines of Indian Philosophy, Motilal Banarsidass, Delhi, 2000, p.237