Classical Vaisesika In Indian Philosophy

Vaisesika is one of the six systems of Hindu philosophy. It represents a pluralistic realism and is usually held to be an atomistic, metaphysical theory. This book explores the basic tenets of the Vaisesika classical school of Indian philosophy from a new perspective. It argues that it reveals an epistemological formulation of its own, which was diminished due to later developments in the history of Indian philosophical tradition. Focusing on the principles of knowable objects and the processes of knowing as propounded by the Vaisesika school of Indian Philosophy, the book offers a fuller appreciation of the theories. Providing a balanced approach by examining earliest available material in the original sources of Vaisesika and concentrating on the epistemological pattern adopted therein, it presents an authentic and comprehensive understanding of Vaisesika concepts. This is the first introductory sourcebook in English for the authentic study of Vaisesika, and is of use to students and scholars of World Religion and Philosophy.

The proposed book presents an overview of select theories in the classical Vaiśeṣika system of Indian philosophy, such as the concept of categories, creation and existence, atomic theory, consciousness and cognition. It also expounds in detail the concept of dharma, the idea of the highest good and expert testimony as a valid means of knowing in Vaiśeṣika thought. Some of the major themes discussed are the religious inclination of Vaiśeṣika thought towards Pasupata Saivism, the affiliation of the Vaiśeṣika System to the basic foundations of Indian philosophical thought, namely Veda and Yoga, and their insights into science, hermeneutics and metaphysics. In addition, this book includes recent Sanskrit commentaries on key Vaiśeṣika texts and provides a glimpse of Vaiśeṣika studies across the world. Overall, this book enunciates the Vaiśeṣika view from original sources and is an important work for Vaiśeṣika studies in current times for serious students as well as researchers.

This book introduces readers to Indian philosophy by presenting the first integral English translation of Vaiśeṣikasūtra as preserved by the earliest canonical commentary of Candrānanda (7th century AD) on the old aphorisms of the Vaiśeṣika school of Indian philosophy. The present monograph offers a canonical description of the fundamental categories of ontology and metaphysics, among which the category of ‘particularity’ (viśeṣa) plays a major role in the ‘problem of individuation’ of the ‘nature’ of substance in both Indian as well as Western metaphysics. This commentary should be read primarily in relation to Aristotle’s Categories. It is structured in 3 parts. Chapter 1 contains a general introduction to Indian philosophy and the Vaiśeṣika system. Chapter 2 is a textual-philological discussion on the commentary itself, since its first publication in 1961 by Muni Jambūvijayaji up to the present day. Chapter 3 is a ‘philosophical translation’ that reads Vaiśeṣika in the global context of Comparative Philosophy and aims to render this text accessible and comprehensible to all readers interested in ontology and metaphysics. A new reference work and a fundamental introduction to anyone interested in Indian and Comparative Philosophy, this volume will be of interest to scholars and students in Classical Studies, Modern Philosophy, and Asian Religions and Philosophies.

Vaisesika is one of the six systems of Hindu philosophy. It represents a pluralistic realism and is usually held to be an atomistic, metaphysical theory. This book explores the basic tenets of the Vaisesika classical school of Indian philosophy from a new perspective. It argues that it reveals an epistemological formulation of its own, which was diminished due to later developments in the history of Indian philosophical tradition. Focusing on the principles of knowable objects and the processes of knowing as propounded by the Vaisesika school of Indian Philosophy, the book offers a fuller appreciation of the theories. Providing a balanced approach by examining earliest available material in the original sources of Vaisesika and concentrating on the epistemological pattern adopted therein, it presents an authentic and comprehensive understanding of Vaisesika concepts. This is the first introductory sourcebook in English for the authentic study of Vaisesika, and is of use to students and scholars of World Religion and Philosophy.

Halbfass (Indian philosophy, U. of Pennsylvania) combines specialized philological and conceptual investigations with general philosophical and comparative reflections to present a history of the ontology of the Vaisesika system, which is commonly considered the lowest of the Vaisesika school, he focuses on the older period up to Udayana, whose work paves the way for Navyanyaya. Paper edition (unseen), $19.95. Annotation copyrighted by Book News, Inc., Portland, OR

Halbfass (Indian philosophy, U. of Pennsylvania) combines specialized philological and conceptual investigations with general philosophical and comparative reflections to present a history of the ontology of the Vaisesika system, which is commonly considered the lowest of the Vaisesika school, he focuses on the older period up to Udayana, whose work paves the way for Navyanyaya. Paper edition (unseen), $19.95. Annotation copyrighted by Book News, Inc., Portland, OR

Deepak Sarma completes the first outline in more than fifty years of India's key philosophical traditions, inventively sourcing seminal texts and clarifying language, positions, and issues. Organized by tradition, the volume covers six schools of orthodox Hindu philosophy: Mimamsa (the study of the earlier Vedas, later incorporated into Vedanta), Vedanta (the study of the later Vedas, including the Bhagavad Gita and the Upanishads), Sankhya (a form of self-nature dualism), Yoga (a practical outgrowth of Sankhya), and Nyaya and Vaisesika (two forms of realism). It also discusses Jain philosophy and the Mahayana Buddhist schools of Madhyamaka and Yogacara. Sarma maps theories of knowledge, perception, ontology, religion, and salvation, and he details central concepts, such as the pramanas (means of knowledge), pratyaksa (perception), drayvas (types of being), moksa (liberation), and nirvana. Selections and accompanying materials inspire a reassessment of long-held presuppositions and modes of thought, and accessible translations prove the modern relevance of these enduring works.

This book offers a comprehensive description of the ‘doctrine of salvation’ (niḥśreyasa/ mokṣa) and Vaiśeṣika, one of the oldest philosophical systems of Indian philosophy and provides an overview of theories in other related Indian philosophical systems and classical doctrines of salvation. The book examines liberation, the fourth goal of life and arguably one of the most important topics in Indian philosophy, from a comparative philosophical perspective. Contextualising classical Greek Philosophy which contains the three goals of life (Aristotle’s Ethics), and explains salvation as first understood in the theology of the Hellenistic and Patristics periods, the author analyses six classical philosophical schools of Indian philosophy in which there is a marked emphasis on the ultimate ontological elements of the world and ‘self’. Analysing Vaiśeṣika and the manner in which this lesser known system has put forward its own theory of salvation (niḥśreyasa), the author demonstrates its significance and originality as an old and influential philosophical system. He argues that it is essential for the study of other Indian sciences and for the study of all comparative philosophy. An extensive introduction to Indian soteriology, this book will be an important reference work for academics interested in comparative religion and philosophy, Indian philosophy, Asian religion and South Asian Studies.

This volume provides a detailed resume of current knowledge about the classical Indian Philosophical systems of Nyaya and Vaisesika in their earlier stages, i.e. covering the literature from their inception in the sutras of Gautama and Kanada before the time of Gangesa (about A.D. 1350). The summaries are arranged in relative chronolo-gical order to assist the reader in tracing the development of the syncretic school,s thought. Scholars around the world-India, Japan, American-have collaborated in the undertaking. The summaries in the volume serve as a tool for introducing Indian thought into their courses on problems of Philosophy, history of thought, etc. and guide the students for further study.

Bringing the analytical approach of modern philosophy to bear upon the literature of ancient and classical India, Ganeri explains and explores the central methods, concepts and devices of the Indian philosophical tradition.