Padarthas (पदार्थाः) - Revision history

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Fordharma: /* Ayurveda's Classification of Padarthas */

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Ayurveda's Classification of Padarthas

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Fordharma: /* Padarthas in Ayurveda */

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Padarthas in Ayurveda

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षड्पदार्थाः ॥ Six Categories as per Vaiseshika Siddhanta

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षड्पदार्थाः ॥ Six Categories as per Vaiseshika Siddhanta

Fordharma: /* Ayurveda's Classification of Padarthas */

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Ayurveda's Classification of Padarthas

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षड्पदार्थाः ॥ Six Categories as per Ayurveda

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Fordharma: /* समवायः ॥ Samavaya - Inherence */

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समवायः ॥ Samavaya - Inherence

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 Padarthas (Samskrit : पदार्थाः) or entities (substances) relate to categories of matter, or substance in general. Darshana shastras however, describe that whatever is knowable is denoted by a certain word and whose true knowledge of leads to attainment of the [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]]. Nyaya Darshana begins with Gautama's exposition of the nature of an entity or substance which belongs to the one of the sixteen categories. Vaiseshika also propounds the similar concept of Padarthas but vary in the number of categories accepted viz., six.
 == परिचयः॥ Introduction ==
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 == षोडशपदार्थाः ॥ Sixteen Categories as per Nyaya Siddhanta ==
-Nyaya expounds the shodasha padarthas or sixteen entities, the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref>
+Nyaya expounds the shodasha padarthas or sixteen entities, the knowledge of the real essence (or true character) of which leads one to the ultimate goal.  <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref>
 pramāṇapramēyasaṁśayaprayōjanadr̥ṣṭāntasiddhāntāvayavatarkanirṇayavādajalpavitaṇḍāhētvābhāsacchalajātinigrahasthānānāṁ tatvajñānānniḥśrēyasādhigamaḥ ॥1॥ {padārthōddēśasūtram} (Nyaya. Sutr. 1.1.1)</blockquote>They are as discussed as follows with reference to pages 22-30 of Mm. Sri. Ganganatha Jha's translation<ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref> and pages 294-296 of Dr. Surendranath Dasgupta's books on Indian Philosophy (Volume 1)<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>.
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 == षड्पदार्थाः ॥ Six Categories as per Vaiseshika Siddhanta  ==
-[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s physical worldview comprises of the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter. Vaiseshika models the physical world in terms of the eternal atoms as the ultimate building blocks of the Universe - Atomic theory which continued till 18th century. While Nyaya concerns itself with epistemology or the earls of acquisition of valid knowledge, Vaiseshika concerns itself with the ontological aspects- or the constituents of the Universe itself. This is the fundamental difference between Nyaya and Vaiseshika darshanas which were merged historically. Sankhya also deals with the fundamental categories (as they arise in the space of mind) and therefore has some correspondence with Vaiseshika (in the physical world).<ref>Prabhu, C. S. R. (2014) ''The Physics of Vaiseshika'' Tirupati: Sri Venkateswara Vedic University.</ref>
+[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s physical worldview comprises of the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter.
 In Vaiseshika Darshana, Visesha Padarthas were described specially and specifically. Hence it is called Vaiseshika Darshana. Maharshi Kanada, the author of Vaiseshika Darshana, describes six Padarthas namely, <blockquote>धर्मविशेष प्रसूतात् द्रव्यगुणकर्मसामान्य विशेषसमवायानां पदार्थानां साधर्म्यवैधर्म्याभ्यां तत्त्वज्ञानान्निःश्रेयसम् । वैशेषिक-१,१.४ ।
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 dharmaviśēṣa prasūtāt dravyaguṇakarmasāmānya viśēṣasamavāyānāṁ padārthānāṁ sādharmyavaidharmyābhyāṁ tattvajñānānniḥśrēyasam | vaiśēṣika-1,1.4 |</blockquote>
   [[Dravya (द्रव्यम्)|Dravya]] (Substance), Guna (Attribute or Quality), Karma (Action), Samanya (Generality), Visesha (Particularity), Samavaya (Inherence) are the six padarthas whose knowledge leads to [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]].<ref name=":1" />
-All knowledge necessarily points to an object of knowledge and is called a padartha. Padarthas are classified into Bhava (being, positive entities) and Abhava (non-being, negative entities) in Vaiseshika.   Six categories come under bhava and the seventh is abhava. A brief introduction each of the six categories is given below.
+[[File:Summary of Padarthas in Nyaya Vaiseshika.png|right|frameless|494x494px|Enumeration of Nyaya-Vaiseshika Padarthas]]
 === द्रव्याणि ॥ Dravya - Substance ===

← Older revision		Revision as of 16:59, 11 November 2024
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	Padarthas (Samskrit : पदार्थाः) or entities (substances) relate to categories of matter, or substance in general. Darshana shastras however, describe that whatever is knowable is denoted by a certain word and whose true knowledge of leads to attainment of the [[Nihshreyasa (निःश्रेयसम्)\|Nihshreyasa]]. Nyaya Darshana begins with Gautama's exposition of the nature of an entity or substance which belongs to the one of the sixteen categories. Vaiseshika also propounds the similar concept of Padarthas but vary in the number of categories accepted viz., six.		Padarthas (Samskrit : पदार्थाः) or entities (substances) relate to categories of matter, or substance in general. Darshana shastras however, describe that whatever is knowable is denoted by a certain word and whose true knowledge of leads to attainment of the [[Nihshreyasa (निःश्रेयसम्)\|Nihshreyasa]]. Nyaya Darshana begins with Gautama's exposition of the nature of an entity or substance which belongs to the one of the sixteen categories. Vaiseshika also propounds the similar concept of Padarthas but vary in the number of categories accepted viz., six.

@@ Line 427: / Line 427: @@
 |Samanya
 |Generality
+|Samanya indicates Jati or race. Gotva or cowness in all cows is identical, it is nitya and indestructible.
+|Samanya indicates the increase in Dosha, Dhatu, Mala and its utility in the maintenance of normal health. Samanya is of three types - Dravya, Guna and Karma Samanya.
 |-
 |Vishesha
 |Particularity
+|Particularity resides in the atoms of Prthvi, Jala, Teja and Vayu, Akasha, Kala, Dik, Atma, Manas.
+|Atulya visesha is one that distinguishes a thing from the other. Visesha is the cause for diminution or decrease. The objects which do not act similarly are distinguished from each other.
 |-
 |Dravya
@@ Line 443: / Line 443: @@
 |Property, Quality or trait
 |Gunas are characteristic of the dravya/substance in a peripheral view.
-|Gunas are described based on their efficiency or influence on the human body. Sushruta states that gunas of various dravyas are inferred through their actions after consuming them, i.e., Dravyas - hence an integral view.
+|Gunas are described based on their efficiency or influence on the human body. Sushruta states that gunas of various dravyas are inferred through their actions after consuming them, i.e., Dravyas - hence an internal view.
 |-
 |Karma
 |Action
+|Action is of the nature of motion or movement. Five types of action - Utkshepana, Apakshepana, Akunchana, Prasarana, and Gamana.
+|Karma here is three-fold: 1. Causative factor for samyoga-vibhaga action or movement 2. Karma related to pravrtti 3. Karma related to treatment
 |-
 |Samavaya
 |Inherence
+|Samavaya is the inseparable relation between dravyas and their attributes.
+|Ayurveda accepts the same view as Vaiseshika. The concomitance between the part and whole, guna and karma with dravya is eternal and cannot be separated under any circumstance.
 |}
@@ Line 643: / Line 643: @@
 # It is not related to Samyoga (conjunction) and Vibhaga (disjunction)
 # A padartha which possesses the gunatva jati is called Guna
-'''Action''': [[Karma (कर्म)|Karma]] (action) resides in the substratum dravya, with samavaya relationship. [Cha.Sa.Sutra Sthana 1/52] It is devoid of gunas and is the independent cause for conjunction and disjunction at a time. It does not require any other factor.
+'''Action''': [[Karma (कर्म)|Karma]] (action) resides in the substratum dravya, with samavaya relationship. [Cha.Sa.Sutra Sthana 1/52] It is devoid of gunas and is the independent cause for conjunction and disjunction at a time. It does not require any other factor.<ref name=":1" />
 Karma is broadly classified in two types:
@@ Line 652: / Line 652: @@
 Karma in Ayurveda is three fold.<ref name=":1" />
-# Causative factor for samyoga-vibhaga action or movement
+# '''Causative factor for samyoga-vibhaga action or movement''': Here karma is further of two types- Effort which is cause of action (eg: When Atman combines with Raja and Tamas the process of evolution begins) and Action as the cause for conjunction and disjunction (conjunction of Atman, Manas, Indriya and Object is required for the process of cognition to take place else it does not occur)
-# Pravrtti related to karma
+# '''Karma related to Pravrtti''': Beginning of treatment is Pravrtti. The four limbs of treatment include the assemblage of Vaidya, Dravya, Upasthata, and Rogi which gives rise to Pravrtti.
-# Karma related to treatment
+# '''Karma related to treatment:''' Treatment is otherwise called Karma or Kriya. Based on this the living body is called Karma Purusha, as he is the seat of all actions.
 == References ==
 <references />
 [[Category:Darshanas]]

@@ Line 457: / Line 457: @@
 === Padarthas in Ayurveda  ===
-'''Dravyas''': According to Ayurveda, all dravyas in the universe and the body is Panchabhoutika, i.e., originates or made up of the Panchabhutas. The Doshas, Malas etc., and the organs are all Paanchabhoutika. All dravyas have a specific composition of panchamahabhuta with an appropriate combination and separation (samyoga and vibhaga). There is a dominance of a particular mahabhuta. This defines them as akashiya (akasha dominant), vayavya (vayu dominant), agneya (agni dominant), apya (apa dominant) and parthiva (prithvi dominant).<ref name=":1" /><ref name=":9">https://www.carakasamhitaonline.com/index.php?title=Dravya#cite_note-Susruta-3</ref>
+[[File:Ayurveda Dravyas.png|right|frameless|433x433px|Classification of Dravyas in Ayurveda]]
 Dravyas are divided into two viz., Ahara and Aushadha Dravyas. They both have six tastes, viz, madhura, amla, lavana, katu, tikta and kashaya. Dravyas have gunas also; accompanied with the gunas Dravyas act on the body accordingly.<ref name=":9" />
-'''Gunas''': Guna is based on Dravya and depends on it. Dravya and Guna have the Adhara-Adheya, ashraya-ashrayee relationship. Since Guna reveals the significance of Dravya, it is called Viseshana. Guna depends on dravya, and reveals its speciality, thus it is Gaouna or secondary.
+'''Gunas''': Charaka states  <blockquote>समवायीतु निश्चेष्टः कारणं गुणः । samavāyītu niścēṣṭaḥ kāraṇaṁ guṇaḥ | (Char. Samh. 1/51) </blockquote>Guna is based on Dravya and depends on it. Dravya and Guna have the Adhara-Adheya, ashraya-ashrayee relationship. Since Guna reveals the significance of Dravya, it is called Viseshana. Guna depends on dravya, and reveals its speciality, thus it is Gaouna or secondary.
 == References ==
 <references />
 [[Category:Darshanas]]

@@ Line 287: / Line 287: @@
 == षड्पदार्थाः ॥ Six Categories as per Vaiseshika Siddhanta  ==
-[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s view of the physical world comprises the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter. Vaiseshika models the physical world in terms of the eternal atoms as the ultimate building blocks of the Universe - Atomic theory which continued till 18th century. While Nyaya concerns itself with epistemology or the earls of acquisition of valid knowledge, Vaiseshika concerns itself with the ontological aspects- or the constituents of the Universe itself. This is the fundamental difference between Nyaya and Vaiseshika darshanas which were merged historically. Sankhya also deals with the fundamental categories (as they arise in the space of mind) and therefore has some correspondence with Vaiseshika (in the physical world).<ref>Prabhu, C. S. R. (2014) ''The Physics of Vaiseshika'' Tirupati: Sri Venkateswara Vedic University.</ref>
+[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s physical worldview comprises of the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter. Vaiseshika models the physical world in terms of the eternal atoms as the ultimate building blocks of the Universe - Atomic theory which continued till 18th century. While Nyaya concerns itself with epistemology or the earls of acquisition of valid knowledge, Vaiseshika concerns itself with the ontological aspects- or the constituents of the Universe itself. This is the fundamental difference between Nyaya and Vaiseshika darshanas which were merged historically. Sankhya also deals with the fundamental categories (as they arise in the space of mind) and therefore has some correspondence with Vaiseshika (in the physical world).<ref>Prabhu, C. S. R. (2014) ''The Physics of Vaiseshika'' Tirupati: Sri Venkateswara Vedic University.</ref>
 In Vaiseshika Darshana, Visesha Padarthas were described specially and specifically. Hence it is called Vaiseshika Darshana. Maharshi Kanada, the author of Vaiseshika Darshana, describes six Padarthas namely, <blockquote>धर्मविशेष प्रसूतात् द्रव्यगुणकर्मसामान्य विशेषसमवायानां पदार्थानां साधर्म्यवैधर्म्याभ्यां तत्त्वज्ञानान्निःश्रेयसम् । वैशेषिक-१,१.४ ।
@@ Line 437: / Line 437: @@
 |Dravya
 |Matter /Substance
-|Only Karana Dravya
+|Karana Dravya alone are dravyas
-|Karya and Karana Dravyas, Bhavamishra states, ' that which is aashraya to Rasa, Guna, Virya, Vipaaka and Prabhava is called Dravya.
+|Karya and Karana Dravyas are both dravyas. Bhavamishra states, - that which is aashraya to Rasa, Guna, Virya, Vipaaka and Prabhava is called Dravya.
 |-
 |Guna
 |Property, Quality or trait
+|Gunas are characteristic of the dravya/substance in a peripheral view.
+|Gunas are described based on their efficiency or influence on the human body. Sushruta states that gunas of various dravyas are inferred through their actions after consuming them, i.e., Dravyas - hence an integral view.
 |-
 |Karma
@@ Line 456: / Line 456: @@
 |}
-=== Dravyas As per Ayurveda ===
+=== Padarthas in Ayurveda  ===
-According to Ayurveda, all dravyas in the universe and the body is Panchabhoutika, i.e., originates or made up of the Panchabhutas. The Doshas, Malas etc., and the organs are all Paanchabhoutika. All dravyas have a specific composition of panchamahabhuta with an appropriate combination and separation (samyoga and vibhaga). There is a dominance of a particular mahabhuta. This defines them as akashiya (akasha dominant), vayavya (vayu dominant), agneya (agni dominant), apya (apa dominant) and parthiva (prithvi dominant).<ref name=":1" /><ref name=":9">https://www.carakasamhitaonline.com/index.php?title=Dravya#cite_note-Susruta-3</ref>
+'''Dravyas''': According to Ayurveda, all dravyas in the universe and the body is Panchabhoutika, i.e., originates or made up of the Panchabhutas. The Doshas, Malas etc., and the organs are all Paanchabhoutika. All dravyas have a specific composition of panchamahabhuta with an appropriate combination and separation (samyoga and vibhaga). There is a dominance of a particular mahabhuta. This defines them as akashiya (akasha dominant), vayavya (vayu dominant), agneya (agni dominant), apya (apa dominant) and parthiva (prithvi dominant).<ref name=":1" /><ref name=":9">https://www.carakasamhitaonline.com/index.php?title=Dravya#cite_note-Susruta-3</ref>
 Dravyas are divided into two viz., Ahara and Aushadha Dravyas. They both have six tastes, viz, madhura, amla, lavana, katu, tikta and kashaya. Dravyas have gunas also; accompanied with the gunas Dravyas act on the body accordingly.<ref name=":9" />
 == References ==
 <references />
 [[Category:Darshanas]]

@@ Line 293: / Line 293: @@
 dharmaviśēṣa prasūtāt dravyaguṇakarmasāmānya viśēṣasamavāyānāṁ padārthānāṁ sādharmyavaidharmyābhyāṁ tattvajñānānniḥśrēyasam | vaiśēṣika-1,1.4 |</blockquote>
   [[Dravya (द्रव्यम्)|Dravya]] (Substance), Guna (Attribute or Quality), Karma (Action), Samanya (Generality), Visesha (Particularity), Samavaya (Inherence) are the six padarthas whose knowledge leads to [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]].<ref name=":1" />
-Padarthas are classified into Bhava (positive entities) and Abhava (negative entities) in Vaiseshika.  A brief introduction each of the six categories is given below.
+All knowledge necessarily points to an object of knowledge and is called a padartha. Padarthas are classified into Bhava (being, positive entities) and Abhava (non-being, negative entities) in Vaiseshika.   Six categories come under bhava and the seventh is abhava. A brief introduction each of the six categories is given below.
 === द्रव्याणि ॥ Dravya - Substance ===
-'''Vaiseshika darshana defines nine Dravyas or Substances.''' They are causal in nature, hence called Karana Dravyas. Karya Dravyas are innumerable effect substances, produced by the combinations of Karana dravyas.
+'''Vaiseshika darshana defines nine Dravyas or Substances.''' They are causal in nature, hence called Karana Dravyas. Karya Dravyas are innumerable effect substances, produced by the combinations of Karana dravyas.  These nine dravyas include material as well as spiritual substances. The Vaisesika philosophy is pluralistic and realistic but not materialistic since it admits spiritual substances (Atman).
 * पृथिव्यापस्तेजो वायुराकाशं कालो दिगात्मा मन इति द्रव्याणि । वैशेषिक-१,१.५ । pr̥thivyāpastējō vāyurākāśaṁ kālō digātmā mana iti dravyāṇi | vaiśēṣika-1,1.5 |<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Vaiseshika Sutras]</ref>
 *[[Prthvi (पृथ्वी)|Prthvi]], [[Jala (जलम्)|Jala]], Tejas, Vayu, Akasha, [[Kala (कालः)|Kala]], Dik, [[Atman (आत्मन्)|Atman]] and [[Manas (मनः)|Manas]] are the only substances.
-* The first five are the [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchabhutas]] (the five elements), Dik (direction), Kala (time) take care of spatial dimensions. Atman and Manas give life to organisms.
+* The first five are the [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchabhutas]] (the five elements), Dik (direction), [[Kala (कालः)|Kala]] (time) take care of spatial dimensions. Atman and Manas give life to organisms.
 * Causal substances are considered to be independent and permanent.
 * Knowledge of Dravya and others leads to Abhyudaya and [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]].
 === गुणाः ॥ Gunas - Qualities ===
-'''Guna or quality/attribute are seventeen in number as enumerated by Maharshi Kanada.''' [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas or Qualities]] is a unique characteristic dependent on the substance or dravya. It cannot exist independently. Quality cannot possess another quality. It is inherent and static in the substance and cannot be separated, just as sweetness can never be separated from sugar as long as sugar exists.
+'''Guna or quality/attribute are seventeen in number as enumerated by Maharshi Kanada.''' [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas or Qualities]] is a unique characteristic dependent on the substance or dravya. It cannot exist independently. Quality cannot possess another quality. A quality, therefore, is different from both substance and action. It is inherent and static in the substance and cannot be separated, just as sweetness can never be separated from sugar as long as sugar exists. The qualities are therefore called objective entities. They are not necessarily eternal. They include both material and mental qualities.
 * रुपरसगन्धस्पर्शाः संख्याः परिमाणानि पृथक्त्वं संयोगविभागौ परत्वापरत्वे बुद्धयः सुखदुःखे इच्छाद्वेषौ प्रयत्नाश्च गुणाः । वैशेषिक-१,१.६ । ruparasagandhasparśāḥ saṁkhyāḥ parimāṇāni pr̥thaktvaṁ saṁyōgavibhāgau paratvāparatvē buddhayaḥ sukhaduḥkhē icchādvēṣau prayatnāśca guṇāḥ | vaiśēṣika-1,1.6 |<ref name=":5" />
 * Rūpa  (Colour), Rasa  (Taste), Gandha  (Smell), Sparśa  (Touch), Saṅkhyā  (Number), Parimāṇa  (Dimension), Pṛthakatva  (Distinctiveness), Saṃyoga  (Conjunction), Vibhāga  (Disjunction), Paratva  (Priority), Aparatva  (Posteriority), Buddhi  (Knowledge), Sukha  (Pleasure), Dukha  (Pain), Icchā  (Desire), Dveṣa  (Aversion), Prayatna  (Effort) are Gunas.
 * Prasatapada, the 4th century scholar who greatly elaborated on Vaisesika Sutra, added seven more, namely, Gurutva (heaviness); Dravatva (fluidity); Sneha (softness, stickiness or viscidity); Dharma (merit or virtue); Adharma (demerit or non-virtue); Samskara (tendency, trait, habit); Shabda (sound or signal).<ref name=":7">https://www.academia.edu/35628324/Vai%C5%9Besika_Darshana_The_Vedic_Atomic_Theory</ref>
 * Ayurveda Acharya Charaka added 17 gunas to gurutva, dravatva and Sneha, making the Qualities as 20 which are most important in practical Ayurveda.
 === कर्माणि॥ Karmas - Actions ===
-Recognizing [[Karma (कर्म)|Karma]] or action as a category of reality was a special feature of Vaisesika philosophy. Like the quality or guna, Karma or action also cannot exist on its own. It can exist only in relation to a substance or dravya. However, there is a difference, while quality is a static property of dravya, action is a dynamic property. '''Maharshi Kanada recognized only five types of actions.''' They are,
+Recognizing [[Karma (कर्म)|Karma]] or action as a category of reality was a special feature of Vaisesika philosophy. Like the quality or guna, Karma or action belongs to and inheres in a substance and  also cannot exist on its own. It can exist only in relation to a substance or dravya. However, there is a difference, while quality is a static property of dravya, action is a dynamic and transient property.  Unlike a quality, an action is the cause of conjunction and disjunction. '''Maharshi Kanada recognized only five types of actions.''' They are,
 * उत्क्षेपणमवक्षेपणं आकुञ्चनं प्रसारणं गमनमिति कर्माणि । वैशेषिक-१,१.७ । utkṣēpaṇamavakṣēpaṇaṁ ākuñcanaṁ prasāraṇaṁ gamanamiti karmāṇi | vaiśēṣika-1,1.7 |<ref name=":5" />

@@ Line 334: / Line 334: @@
 * इहेदमिति यतः कार्यकारणयोः स समवायः । वैशेषिक-७,२.२६ । ihēdamiti yataḥ kāryakāraṇayōḥ sa samavāyaḥ | vaiśēṣika-7,2.26 |<ref name=":5" />
 * Maharshi Kanada defined inherence as the relationship between the cause and its effects whereby the one is cognized as residing in the other. Thus when the relation is withdrawn, both the things cease to exist.
 The above six categories are included under Bhava Padarthas and they are positive. Abhāva (non-existence) or negation was added later as a seventh Padartha. Maharshi Kanada mentions the concept but does not define it as a separate category.
 === अभावः ॥ Abhava - Negation ===
-According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.
+The Vaisesika believes that that object exists independently and knowledge about the object is not the object itself, it is different from the object known. Similarly, knowledge of negation points to an object which is negated, and is different from that object. For example, non-existence of a jar before its creation or after its destruction is reality and that reality is abhava. Like other realities, the negative reality abhava is also produces knowledge. According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.
 # Pragabhava - Prior Non-existence, i.e., absence before something comes into existence