The Vaiśeṣika Philosophy

The Vaiśeṣika philosophy is closely connected with the Nyāya one. Both these philosophies belong to the same Orthodox school of Indian thought. Unlike Cārvāka, Bauddha and Jaina, the philosophy of Vaiśeṣika upholds the theistic thoughts. The Vaiśeṣikas are so called since they accept a special category called Viśeṣa. In Sanskrit, the term ‘Viśeṣa’ is used to denote an uncommon one. The sage Kaṇāda is the founder of this system. There is no difficulty in finding out the difference between the first four elements namely Earth, Water, Light and Air. But Kaṇāda alone found out the fact that there is some particularity which differentiates the eternal substances. Ether, Time, Space, Soul and Mind are the eternal substances. The atoms of the first four elements are eternal. Though Kaṇāda succeeded in introducing the existence of atoms, he could not develop further due to the lack of scientific devices. At the same time, the findings of Kaṇāda regarding atoms are seen more or less same with those of modern science. The Vaiśeṣikas give stress to the plurality and distinctness of physical things.

Kaṇāda established his ideas through the book namely Vaiśeṣika darśana written by him. He is known by several other names like Ulūka, Kaśyapa etc. There is a legend which says that Kaṇāda was a great devotee of Śiva by whose grace he got this knowledge enlightened in his mind. Dravya (Substance), Guṇa (Quality), Karma (Action), Sāmānya (Community), Viśeṣa (Particularity) and Samavāya (Inherence) are the six categories introduced by Kaṇāda. Scholars are of different opinion in the matter of Abhāva (non existence) as told by Kaṇāda. Abhāva is not bodily represented in the aphorism of Vaiśeṣika darśana which speaks about padārtha (category). Later Śivāditya Miśra, a renowned scholar of Vaiśeṣika, revealed his opinion through his work Saptapadārthi, that the Abhāva (non-existence) was also accepted by Kaṇāda as a seventh category.

In the matter of Pramāṇa the Vaiśeṣikas seem to accept only two. They are Pratyakṣa (Perception) and Anumāna (Inference). Scholars of this time find a close resemblance between the findings of Kaṇāda and those of modern physics. Kaṇāda’s Vaiśeṣika darśana is spread in ten chapters. Each chapter is divided into two parts called āhnikas. Besides the atomic theory, Kaṇāda is seen making an attempt to explain the law of gravitation. When Newton got this idea from the falling apple, Kaṇāda who lived long before the scientist gave a form to his theory from an arrow released from a bow. The first jumping of the arrow is caused of the effort induced by the shooter. But speed is what tempts the arrow to move afterwards. Vega (speed) is counted as a saṃskāra (Impression). Kaṇāda says that the arrow falls on the ground when the speed created ceases. Kaṇāda says that it is due to gurutva (weight of the body), it falls. According to modern science, the force of gravitation is nothing else but the weight of the body.

Several commentaries are written to the Vaiśeṣika sūtras of Kaṇāda. Among them the commentary of Praśastapāda called Praśastapādabhāṣya, Udayanācārya’s Kiraṇāvali, Sreedhara’s Nyāya Kandali are highly regarded. Śaṃkara Miśra’s Upaskara is a commentary which gained much popularity. It is widely followed by the teachers and students who work in this field. Vrtti and commentary of Candrakānta are also notable.

Though Nyāya and Vaiśeṣika are inter related, scholars are confused in assessing the exact date of these theories. According to some scholars, Vaiśeṣika philosophy is earlier than the Nyāya. But others are having a different opinion in this matter. The Naiyāyikas accepting sixteen categories is sought a support for their opinion since Vaiśeṣikas have only six or seven categories in that place. Almost all scholars are of the opinion that both the philosophies may have emerged by the middle of the 4^th century BC. Irrespective of some differences which they have on the metaphysical side, almost all the ideas of both the systems have a common nature. Unlike the Vedāntiṃs, these two systems show a rationalistic way of thinking, with due respect to the Vedic thoughts and conception. Tantra or Śāstra is used to denote the science on those days. Nyāya and Vaiśeṣika are called Samānatantras since these two sciences go side by side.