Vaisheshika is among the six Astika School of Hindu philosophies (orthodox Vedic systems namely Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedhanta) of India. This system of thought is closely associated with the School of Logic or Nyaya. Vaisheshika adopts a form of atomism and contends that every object in the physical universe is reducible to a finite number of atoms. This school of thought was expounded by sage Kanada (or Kana-bhuk, literally meaning `atom-eater`).
From the 6th century B.C. Nyaya and Vaisheshika are considered sister philosophies. Both Nyaya and the Vaisheshika emphasise that a virtuous life guided by the principles of Dharma enables an individual to achieve a fulfilling life (Abhyudaya) which has the spirit of highest good or Liberation (Nishreyasa). The two systems of philosophy maintain a dualistic concept which encompasses God (Supreme Self) and Jiva (individual self). According to Kanada`s philosophy both the schools of thought that is Nyaya and the Vaisheshika were similar but in the later stages they differed from each other. Nyaya philosophy laid emphasis on all the four sources of knowledge but the Vaisheshika philosophy believed that only perception and inference are of prime importance.
Although not among original philosophies, later Vaisheshika atomism also differs from the atomic theory of modern science by claiming that the functioning of atoms was guided or directed by the will of the Supreme Being. This is thus a theistic form of atomism. Vaisheshika philosophers tried to develop a theory to explain the properties of materials as the interaction of different types of atoms that make up the material. The Vaisheshika system of Philosophy categorises all objects of valid knowledge or padartha into six.
According to the postulates of Vaisheshika Philosophy all things in the universe can be classified into padarthas or which may be termed as objects of experience. There are mainly six categories of the padarthas that exist in the universe. They are guna (quality), visesa (particularity), dravya (substance), karma (activity), samavaya (inherence) and samanya (generality). In the later stages the Vaisheshika philosophy added the category of non-existence or abhava within the realm of padartha. Among the six padarthas dravya, guna and karma are classified as arthas or the ones which have real objective existence. Wheras samanya, visesa and samavaya are known as products of intellectual harnessing and are therefore logical categories.
Dravya (substance):
Nine components form an integral part of the Darvya system. They are prithvi (earth), ap (water), tejas (fire), vayu (air), akasa (sky), kala (time), dik (space), atman (self) and manas (mind). The first five among the dravyas are known as bhutas because they can be perceived and felt with the external senses.
Guna (quality):
Seventeen gunas or qualities have been mentioned by the Vaisheshika Sutra and a group of seven more gunas were added by Prasastapada. Unlike dravya, a guna is not able to exist independently. The core seventeen gunas which existed according to the Vaisheshika Sutras were rasa (taste), parthaktva (inidividuality), vibhaga (disjunction), aparatva (posteriority), dvesa (aversion), rupa (colour), sparsa (touch), parimana (size), samyoga (conjunction), gandha (smell), prayatna (effort), iccha (desire), sukha (pleasure), paratva (priority), duhkha (pain), samkhya (number) and buddhi (knowledge).
Karma (activity):
The element Karma does not have a separate existence they are part of the darvyas or substances. But karma or action is ephemeral in nature unlike the gunas which are referred to as permanent characteristic of a substance. For instance dravyas like akasa (sky), kala (time), dik (space) and atman (self) lack the element of karma within them.
Samanya (generality):
According to the Vaisheshika School of Philosophy there exists plurality of substances and because there is plurality of substances it is obvious that there will be common features among various substances. When such a common property is found between many substances it is referred as samanya or generality.
Visesa (particularity):
The element of visesa is opposed to the element of samanya. It is with the help of visesa or particularity that one is able to distinguish things from one other. Rather it can be said that visesa refers to the particular features of a substance.
Samavya (inherence):
Samavya refers to the inseparable relation between substances. Kanada had said that samavaya is the relation between the cause and the effect. He had tried to say that within the cause is hidden the effect.
Prasastapada had defined the concept of Samavaya more intricately. He had said that the relationship that exists between substances cannot be separated according to Samavaya. He had elucidated his definition by saying that it is a relationship that exists between the container and the contained. It can thus be said that the relationship defined by Samavaya cannot be perceived but it is certainly inferable.
The Vaisheshika School of Philosophy states that even the smallest perceivable matter is composed of the finite structure atoms or paramanus. It emphasises on the fact that atoms are the indivisible and eternal reality of all substances. Moreover a unique feature of paramanus is that they can neither be created nor destroyed and each atom possesses an individuality or visesa.
Some of the ancient texts still exist with regard to the Vaisheshika School of Philosophy. The earliest of all is the Vaisheshika Sutra by Kanada or the Kanakbhasa. This Sutra of Kanada has been divided into ten parts. During the 4th century AD another important piece of text developed within the Vaisheshika literature. It was the "Padarthadharmasamgraha". Apart from these landmark texts there were some other important texts in the Vaisheshika literature which had developed in the consequent year.
Thus, it can be said that Vaisheshika School of Philosophy gives emphasis on the atomicity of elements. It also states that every particle has an individuality of its own.
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