Modern commentary on 'Vaisesika Sūtras' of sage Kanāda
Chapter 1.1
Sage Kanāda identifies the topic of discussion for Vaisēsika sūtras as "Dharma", in the very first aphorism. We have named Bādarāyana sūtras as 'Brahma sūtras', as it starts with the aphorism "oṁ athāto brahmajijñāsā oṁ". Similarly, we call Pātanjali sūtras as 'Yoga sūtras' as it starts with "atha yōgānuśāsanam". On a similar parallel, we must call the sage Kanāda's 'Vaisēsika sutras' as 'Dharma Sutras'. Dharma is the topic of discussion for this classical Darshana. The term 'Dharma' is further elaborated by sage Kanāda by stating:
"That from which the welfare, ultimate good, and accomplishments results is Dharma."
So 'Dharma' is that principle which works for the benevolence of the universe. Clarifying the intentionality of 'Dharma' as a benevolent force, sage Kanāda upfront rejects the possibility of all non-theistic interpretations of these aphorisms. He further explains that the true understanding of 'Dharma' can be derived solely from valid and authentic scriptural statements ('pramānas'), i.e. the Vedas, which are reliable sources of knowledge.
The word 'padartha' literally translates to 'meaning of a word' (pada-artha), i.e. concepts. It is better for us the stick to this literal interpretation, 'concepts'. It is much later, the term got the general meaning 'substance'. The various concepts are born from the principles of 'Dharma'. The basis of identifying the various concepts is based on the special properties they possess. These concepts are analyzed by identifying the underlying common and differentiated properties. Here, we use the concept of collection or set theory to examine the properties of various principles, employing union and intersection operations of the sets to separate and categorize them. Based on the common and differentiated properties following six novel concepts are identified:
- Dravya
- Guna
- Karma
- Generality (sāmānya),
- Particularity (viśēṣa), and
- Inherence (samavāyā).
The significance of understanding this analysis is once again underscored, as knowing the true principles is productive in achieving ultimate good.
The word 'dravya' etymologically can be split to: द्रु (dru) - root meaning "to flow". अ (a) - prefix indicating a direction or intensity. य (ya) - suffix indicating possession or quality. Thus, "द्रव्य" (dravya) can be understood as something possessing the quality of flowing or having the potential to flow. The concept 'dravya' i.e entities who have the potential to flow , are further classified as:
- The Earth (pr̥thivi),
- the water (āpaḥ),
- the effulgence (tējō),
- the air (vāyuḥ),
- the space (ākāśaṁ),
- the time (kāla),
- the directions (dik),
- the ātma and
- the mind (mana)
It is important to note, apart from the four material elements (earth, water, fire, and air), the non-material elemets such as space, time, directions, mind and 'ātmān' are also classified as entities who have the potential to flow.
Then sage goes on to define the next conceptual term
'guna'. It comprises the entire range of
perceptions that results from experiencing the entities that have the potential to flow. It includes:
- Form ( rūpa )
- Taste ( rasa )
- Smell ( gandha )
- Touch ( sparśa )
- Hearing ( aḥ )
- count in multiples ( saṁkhyāḥ )
- their effect individually ( pr̥thaktvaṁ )
- their effect in conjunction ( saṁyōga )
- their effect in disjunction ( vibhāgau )
- their material existence ( paratva )
- their transcendental existence ( aparatva )
- understanding resulting from experiencing them (buddhayaḥ )
- consequent pleasure ( sukha )
- consequent pain ( duḥkhē )
- resulting wish ( icchā )
- resulting hatred ( dvēṣau )
- arising from the exertion based on above experiences ( prayatnāḥ )
After elaborating on concepts 'Dravya' and 'Guna' sage Kanāda next elaborates on the third concept 'karma' . Unlike the loaded understanding of karma as action, one's duty, deeds etc. Sage Kanāda surprises us with his very simple definition which eludes to different 'types of movements' . They are classified as:
- Ascending ( utkṣēpaṇam )
- Descending ( avakṣēpaṇam )
- Contracting ( ākuñcanaṁ )
- Spreading ( prasāraṇaṁ )
- Displacement ( gamanam )
The entities that have the potential to flow, subjected to cause and effect, manifest into permanent (sat) and impermanent (anitya), and are classified as generality (sāmānya) and speciality (viśēṣa). On their own, the Dravya, Guna, and Karma are without speciality. Both Dravya and Guna begin in the same class, and are possessed with 'sadharma', i.e. common properties.
From entities that have the potential to flow manifests various other entities that have the potential to flow. Similarly, from the perceptible attributes manifest various other perceptible attributes. But it does not appear that movement generates new movements.
The entities that have the potential to flow does not attach itself to the cause and its effect. But both the entities that have the potential to flow and the movements have perceptible attributes. Movement usually opposes the effect. Movements possessed with perceptible attributes and its inherent causes govern the characteristics of the entities that have the potential to flow. The entities that have the potential to flow take shelter in the dependent, combination, and disjunction of perceptible attributes that are uncaused by the mind. This is the characteristics of perceptible attributes, i.e. Guna.
This underlines Dravyas are neutral to cause and effect. Both Dravya and Karma possess Gunas. While Karma opposes effect, Dravyas takes shelter under gunas. Making entities that have the potential to flow, to take shelter in the characteristics of perceptible attributes, and its inherent causes.
A single entity with the potential to flow is without perceptible attributes and is independent of the cause by its combination and disjunction. Which also means, it is the combination of different variety of entities with potentiality to flow caused by movement that results in perceptible attributes. The mind being one of the Dravays is a neutral player when it is a single entity.
It is movement, i.e. Karma which causes perceptible attributes by combination and disjunction of entities that have the potential to flow. The entities with potential to flow are the general cause, i.e. generality resulting from the combination of dravyas, gunas, and karmas. Even the resultant perceptible attributes are a generality. Movement is the generality of the speed at which combination and disjunction that takes place. Movement (karma) is not caused by the entities that have the potential to flow, as it is different from it. Effect of entities that have the potential to flow is the common generality among the entities.
Due to movement brought about by the variance in the perceptible attributes, because of their respective DHARMAs, results in movement, i.e. Karma. From it comes separateness, multiplicity, individuality, combination, and disjunction as well. We are usually focussed on speciality, as generality due to common effect of movement is not perceived. Other entities with potentiality to flow are formed by conjunction. Similarly, conjunction of forms results in other forms.
It is Gravity that is responsible for conjunction.
It is through Movement combination and disjuntion comes about. Hence, entities that flow are actually caused because of the effect of generality of these movements, though it is spoken as though movement is not its cause.
Chapter 1.2
When there is an absence of the cause, there is definitely the absence of the effect. But, in the absence of effect, we cannot conclude there is an absence of the cause.
Thus the generality and the particularity are determined with the help of intellect, as it cannot be easily correlated to cause. The existence, being continued, because of the cause, is generality only. The Dravyas, Gunas, and Karmas have both common properties in the form of generality and also special properties in the form of particularity. The specialities exist usually in the ends. It is called "sat", i.e. truth, i.e. existence, if those substances, qualities, and actions exist. The differences among entities with potential to flow, perceptible attributes, and movements manifest as 'Satta', i.e. existence. By the movement of perceptible attributes, we see becoming. Without movement, perceptible attributes do not express themselves because of the absence of the generality and the particularity. The state of being of various entities that have the potential to flow is engulfed in the beingness of the entities that have the potential to flow because of the absence of the generality and the particularity. (Does it mean, the dark matter exists, but does not express itself, as there is no movement. Matter expresses itself, only when their generality and particularity are brought out?)
Due to absence of the generality and the particularity, The state of being of various entities that have the potential to flow is engulfed in the beingness of the entities. Therefore, perceptible attributes among the existent are declared as 'perceptible attributeness' (Gunatva).
Because of absence of the generality and the particularity, the state of being of various entities that have the potential to flow is engulfed in the beingness of the entities. Thus, the movement among the existent is declared as the movement-ness.
The 'Perceptible attribute' ness and 'Movement' ness are because of the absence of the generality and the particularity. Which also means, in the presence of generality and particularity, we see the manifested universe, at other times, its presence is not known.
Hence, at the end of second chapter, it is declared:
'Sat', i.e. the reality, i.e. existence, is because of particularity as a distinguishing mark, the same existence is also because of the absence of particularity as a distinguishing mark.
Chapter 2.1
The earth has form, taste, smell, and touch.
The water is a smooth fluid that possesses form, taste, and touch.
The effulgence has form and touch.
Possessing the sense of touch is the Air.
These (form, taste, smell, and touch) are not perceived in space.
The remains of clarified butter, wax, and honey - by union with fire, gains "liquid-ness", because of their generality, i.e. common property. The tin, lead, iron, silver, and gold - by union with fire, liquid-ness is formed by generality, i.e. common property. Poison of the scorpion, rabbit dwelling on the outskirts, cow-ness of the cow - are the visible distinguishing marks.
Similarly, touch is the distinguishing mark of Air that is invisible (adr̥ṣṭa). Air is a substance with the absence of 'substance-ness'. Based on action-ness and quality-ness, Air is a substance. As Air is devoid of substance-ness, it is said to be continually existent. As Air gets mixed with Air, multiplicity is its distinguishing mark. Even when Air is in proximity, there is an absence of direct perception. Hence, it appears, seeing is not its distinguishing mark. Air's perception property is a generality, as it is without distinction. Such is the traditional convention with respect to Air.
Indeed, Name and Action are its distinguishing marks that bring out particularity. As Name and Action, by its nature of being, are directly perceptible. Exit and entry are the distinguishing marks of the space ('ākāśasa'). Substance-ness or action alone does not distinguish it. Space is not distinguished for substance-ness as it causes another to adhere to a particular nature. Space is not distinguished for action because of absence of contact or association.
It has been observed that perceptible attributes of the cause precede perceptible attributes of the effect. Difference in the effect is due to the absence of the manifestation of sound and touch, because of the absence of their perceptible attributes. Elsewhere, the effect is due to its inherent nature being perceptible, and not because of its own essential perceptible attributes, nor because of the perceptible attributes of the mind.
The residue after the effect, i.e. sound, is the distinguishing mark of the space. It is said that the permanence of substance-ness is because of air. The reality of principle is because of the being coming into existence.
The sound is the special distinguishing mark of the space, because of the absence of other special distinguishing marks.
By following this method, we establish the separate distinctiveness of those substances.
Chapter 2.2
