Chapter 2.3 - Pramanas in Vaisheshika System

The Vaisheshika system is one of the oldest schools of Indian philosophy and is first expounded in the Vaisheshika sutra. Vaisheshika is primarily interested in an analysis of nature considering its uniqueness or peculiarities (vishesha).The Vaisheshika displays an interest in investigating the fundamental categories of reality (padartha). The different systems of Vaisheshika and Mimamsa are to represent the same attitude of dharma. The Vaisheshika sutra defines dharma as the object or good marked by a Vedic injunction or command.^[1]

The term Vaisheshika is derived from the Sanskrit word vishesha which means the characteristic that distinguishes a particular thing from all other things. As a system of philosophy, this school considers uniqueness, as an aspect of reality and studies it as a separate category. It discusses seven categories: substance, quality, action, generality, uniqueness, inherence and non-existence. As a system of philosophy the Vaisheshika tries to promote that branch of study in which the nine eternal realities (dravyas) earth, water, fire, air, ether, time, space, soul and mind are separately taken or analyzed so as to know them well with their distinguishing features.^[2]

Kanada also known as Kashyapa, Uluka, and Kanabhuk is the founder of this school. The name Kanada is derived from the compound of ‘kana’ which means ‘atom’ ‘particle’ or ‘grain’ and ‘ad’ means ‘to eat’ literally meaning the atom or grain eater. The system is also called Auluaka darshana that means something related to uluka-owl. This name seems to be the nature of Kanada’s habit of meditating all day and seeking his food during the night like an owl. Kanada was used to this way of life.^[3]

The Vaisheshika School accepts only two independent sources of valid knowledge (pramana) i.e., Perception (Pratyaksha) and Inference (Anumana).The Vedas are a valid source of knowledge, and are based on the perception (pratyaksha) of wise sages. Perception is dependent on sense organs that include both external and internal. Internal perception is due to conjunction of the Self with the internal organ. External perception arises due to the contact of the five sense organs with their concerned objects. External perception are of five types;olfactory, gustatory, visual, cutaneous and auditory. Vaisheshika admits yogic perception also.

Similarly, the Vedic injunctions are not accepted by the NyayaVaisheshikas. They accept only those theories which can be logically proved.^[4] Vaisheshika holds that anumana is the knowledge of probandum derived from the knowledge of the probans. It is derived from the mark from which the existence of the probandum is inferred as its effect or cause. For instance, from smoke, the existence of fire is inferred. Thus mark is the means of inference in Vaisheshika and it is based on the relations of causality, conjunction etc.

Footnotes and references:

[1]:

Richard King, Indian philosophy an introduction to Hindu and Buddhist thought, Edinburgh University press, 22, George square, Edinburgh.1999, p.57

[2]:

Vaisheshika Sutra 1.1.5.

[3]:

ibid, p.44

[4]:

ibid, p.58