Vai?e?ika is extracted from the word vi?e?a and this means

Vai?e?ika is extracted from the word vi?e?a and this means uniqueness or specialty. As the name shows that it lay great emphasis on specialty of object and substances that are found in existence and how to gather truths in relation to them. Vai?e?ika is worthy for its naturalism. The founder of this system is founded by a Sanskrit philosopher Kanada and in fact later there were commentaries written by Prashastapada, Udayanacharya and Shridhara. This school represent the human perceptions.

Its main idea is to agree with the categories and to develop its atomistic pluralism. Furthermore, this system analyses the seven divisions known as padarthas. They are as follows:

1. Dravya or substance means a quality or an action can exist differently from each other. There are nine dravyas: earth, water, fire, air, ether, time, space, spirit and mind. Dravya is quoted as,

"kriy?gu?avat samav?yik?ra?am dravyam."

2. The definition of Gu?a or quality is that which exist in a substance but has no quality in itself.

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The total of the qualities is twenty-four. They are: color, taste, smell, touch, sound, number, magnitude, distinctness, conjuction, disjunction, remoteness, nearness, cognition, pleasure, suffering, craving, aversion, achievement, heaviness, fluidity, viscidity, tendency, merit and demerit.

3. Karma or movement means bodily movement. A substance is both the quality and movement. There are five types of actions which are utk?epa?a, avak?epa?a. ?ku?cana, pras?ra?a or extension and gamana or movement.

4. S?m?nya or generalization means the indication of the sameness that authorize two or more objects that can be linked together.

The individuals which is exist in this category is linked to birth, death, formulation and destruction.

5. Vi?e?a is the completely different from s?m?nya. It is the uniqueness of substances which are eternal.

6. Samav?ya or inherence, there are two relations which are sa?yoga or conjuction. It exists separately between two things. Samav?ya is observable for the Ny?ya but it is not the same case for the Vai?e?ika.

7. Abh?va is also named as non-existence. It consists of two kinds which are as follows:

I. Sa?sarg?bh?va

II. Anyony?bh?va

Sa?sarg?bh?va is the state of not being present of something in something else. It is of three kind which are pr?gabh?va, dhva?s?bh?va and atyant?bh?va.

The addition of non-existence means the change of existential into an epistemological arrangement. All things that exist must have some qualities.in fact there are 2 qualities which have plurality of object and are linked to individuals. They are s?m?nya and is considered as gu?a and karma. The first three categories are distinguished as true objective existence. The last three are known as the logical padarthas. The nine kinds of substances which are mentioned above are important. Ether is not atomic but it is considered as fixed and boundless.

In addition, there are also the pa?ca-bh?tas which carry on a certain quality that is smell, taste, colour, touch and sound. The atomic and boundless in the philosophy of Vai?e?ika is the five elements which are earth, water, fire, air, and manas. The first four one is complex and manas is not. These five elements including ether are known as physical and the soul is divine. Souls are all boundless. The minds, the souls of individuals and atoms are ever-lasting.

The four substances which are earth, water, fire and air are the components of atoms. Atoms are not visible but we can pre-suppose it. They are indifferent by their nature. When there is destruction the atoms are the only thing that exist without having an impact. In other words when they dormant, they are detached and immobile. This state of motion is followed by certain rules which are the good and bad things that a person has accumulated. These good and bad behavior are created by the souls by doing actions when they are in connection with the bodies.