Vaijadian Atomism Summary

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The philosophy considers every thing in nature as, general and special.Vaiśeṣika considers everything that in Viśeṣa (special). This particularly or special something is given stress in the Vaiśeṣika (as the term is a derivation from the word Viśeṣa). It may be the ether space, time, soul and mind. The atoms of earth, water, fire and air are eternal and the atom has a divinity sometimes. Their idea may be identified as some diversity particles. Each of the above mentioned objects has eternity as well as some distinctiveness. Vaiśeṣika emphasise the plurality and distinctness of physical things and spiritual souls. Atomism is its remarkable feature. The author of Vaiśeṣika Sutra, is one Kaṇāda, who is supposed to have lived in 300 B.C. He clearly…show more content…
He travelled through a path entirely different from his contemporaries. Kaṇāda became very popular as the founder of Vaiśeṣika Darśana. The Vaiśeṣika sutras were chiefly composed by him. It was Śankaramiśra who wrote a commentary to Vaiśeṣika Sutra. The vrithi written on Vaiśeṣika sutra by Ravana Bhaṣya and Bharadvaya seems to be lost Śankaramiśra wrote an independent treatise (1500AD) called Kaṇādabhaṣhya. Jayanārayana (1700AD) also wrote a commentary on Vaiśeṣika Sutra, named Kaṇādakiraṇāvali, Praśastapāda (400AD) wrote a running commentary on the Vaiśeṣika Sutra called padārthadharma samgraha. It is regarded as an authoritative work on the Vaiśeṣika system. It is also called praśastapāda Bhasya. Some scholars are of opinion that it is a different work which is lost. Sridhara (1000AD) wrote an elaborate commentary on padārthadharma samgraha called Nyāya Kandali (113 śak year) Udayana (1000AD) wrote a commentary on it called Kiraṇāvali Vyoma-Sivacarya (1000AD) wrote a commentary on it called Vyomavali, which is partly published. It is probably older than the two commentaries mentioned above or at least equally old Padmanābhamiśra (1600AD) wrote a commentary on it called setu jagadisa. Tarkalankāra (1700AD) wrote a commentary on it called Sukti. Vardhamāna (1400AD) Gangeśaś son wrote a commentary on Kiraṇāvali called Kraṇāvali Bhāskara Bhatta. Vagindra (1300AD) wrote a commentary on Guṇākiraṇāvali called Rasasāra. Bhagiratha Thakkura wrote a commentary on Vardhamānas Kiraṇāvaliprakasa called Kiraṇāvali Prakāśā – Vyakhyā. Reghyanātha Siromani (1475-1550AD) wrote a commentary on it called Kiraṇāvaliprakaśa vivrti Madhurānatha Tarkavāgiśa (1660-1675) wrote a commentary on it called Guṇākiraṇāvali Prakāsavivvrtirahasya. Sivaāditya (1000AD) wrote Saptapadārtha in which he discussed seven categories including logic. Madhavasaraswathi wrote a commentary called mitabhaṣini on it. Vallabha’s (1200AD) Nyāyalilavati is

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