The term padārtha is a portmanteau of pada, "word" and artha, "meaning" or "referent", and so the term padārtha indicates "the meaning or referent of words".[3]
Philosophical significanceedit
Almost all of India's philosophical systems accept liberation as life's ultimate goal; it is the summum bonum. Each philosophy prescribes the means to that end independently. According to Aksapada Gautama, liberation can be attained by true knowledge of the categories or padārthas.[4] According to the Vaisheshika school, all things that exist, which can be conceptualized, and that can be named are padārthas, the objects of experience.
Typesedit
Vaisheshikaedit
According to Vaisheshika, padārtha or objects of experience can be divided as bhāva and abhāva. The bhāva padārthas are of six types, while non-existence was added later.[3] These are:
Dravya (substance) an entity having guna and karma
Guṇa (quality), the substrate of substance, devoid of action
Karma (activity), transient and dynamic, i.e., upward movement, downward movement, contraction, expansion, and locomotion
Sāmānya (generality), the classicism of the substances i.e. papa, apara,parapara
Viśeṣa (particularity)
Samavāya (inherence)
Later Vaiśeṣikas such as Śrīdhara, Udayana and Śivāditya added abhāva, non-existence.[5]
Nyayaedit
Nyāya metaphysics recognizes sixteen padārthas, the second of which, called prameya, includes the six (or seven) categories of the Vaiśeṣika school.[5] They are:
Pramāṇa (valid means of knowledge),
Prameya (objects of valid knowledge),
Saṃśaya (doubt),
Prayojana (aim),
Dṛṣṭānta (example),
Siddhānta (conclusion),
Avayava (members of syllogism),
Tarka (hypothetical reasoning),
Nirṇaya (settlement),
Vāda (discussion),
Jalpa (wrangling),
Vitaṇḍā (cavilling),
Hetvābhāsa (fallacy),
Chala (quibbling),
Jāti (sophisticated refutation)
Nigrahasthāna (point of defeat)
Western philosophyedit
Padārthas are distinct from the categories of Aristotle, Kant, and Hegel. According to Aristotle, categories are logical classification of predicates; Kant states that categories are only patterns of understanding, while Hegel’s categories are dynamic stages in the development of thought. The Vaiśeṣika categories are a metaphysical classification of all knowable objects.
Aristotle accepts ten categories:
Substance
Quality
Quantity
Relation
Place
Time
Posture
Property
Activity
Passivity
The Vaiśeṣikas instead place the concepts of time and place under substance; relation under quality; inherence, quantity and property under quality. Passivity is considered the opposite of activity. Akṣapāda Gautama enumerates sixteen padārthas.[6]
^Padārtha, Jonardon Ganeri (2014), Stanford Encyclopedia of Philosophy
^Daniel Henry Holmes Ingalls (1951). Materials for the Study of Navya-nyāya Logic. Motilal Banarsidass. pp. 37–39. ISBN978-81-208-0384-8.
^ abMishra, Umesh (1987). Conception of matter according to Nyayavaisesika. Delhi: Gian Publishing House. pp. 345–347.
^Ganeri, Jonardon. "Analytic Philosophy in Early Modern India". Stanford Encyclopedia of Philosophy. Retrieved 19 March 2018.
^ ab"Padartha, aka: Padārtha; 7 Definition(s)". Wisdom library. 21 July 2013. Retrieved 19 March 2018.
^Edwards, Paul. The Encyclopedia of Philosophy. Vol. II. p. 46.
External linksedit
Category in the Encyclopædia Britannica
Padārtha in the Stanford Encyclopedia of Philosophy
January 01, 1970
padārtha, sanskrit, word, categories, vaisheshika, nyaya, schools, indian, philosophy, contents, etymology, philosophical, significance, types, vaisheshika, nyaya, western, philosophy, also, references, external, linksetymology, editthe, term, padārtha, portma. Padartha is a Sanskrit word for categories in Vaisheshika and Nyaya schools of Indian philosophy 1 2 Contents 1 Etymology 2 Philosophical significance 3 Types 3 1 Vaisheshika 3 2 Nyaya 3 3 Western philosophy 4 See also 5 References 6 External linksEtymology editThe term padartha is a portmanteau of pada word and artha meaning or referent and so the term padartha indicates the meaning or referent of words 3 Philosophical significance editAlmost all of India s philosophical systems accept liberation as life s ultimate goal it is the summum bonum Each philosophy prescribes the means to that end independently According to Aksapada Gautama liberation can be attained by true knowledge of the categories or padarthas 4 According to the Vaisheshika school all things that exist which can be conceptualized and that can be named are padarthas the objects of experience Types editVaisheshika edit According to Vaisheshika padartha or objects of experience can be divided as bhava and abhava The bhava padarthas are of six types while non existence was added later 3 These are Dravya substance an entity having guna and karma Guṇa quality the substrate of substance devoid of action Karma activity transient and dynamic i e upward movement downward movement contraction expansion and locomotion Samanya generality the classicism of the substances i e papa apara parapara Viseṣa particularity Samavaya inherence Later Vaiseṣikas such as Sridhara Udayana and Sivaditya added abhava non existence 5 Nyaya edit Nyaya metaphysics recognizes sixteen padartha s the second of which called prameya includes the six or seven categories of the Vaiseṣika school 5 They are Pramaṇa valid means of knowledge Prameya objects of valid knowledge Saṃsaya doubt Prayojana aim Dṛṣṭanta example Siddhanta conclusion Avayava members of syllogism Tarka hypothetical reasoning Nirṇaya settlement Vada discussion Jalpa wrangling Vitaṇḍa cavilling Hetvabhasa fallacy Chala quibbling Jati sophisticated refutation Nigrahasthana point of defeat Western philosophy edit Padartha s are distinct from the categories of Aristotle Kant and Hegel According to Aristotle categories are logical classification of predicates Kant states that categories are only patterns of understanding while Hegel s categories are dynamic stages in the development of thought The Vaiseṣika categories are a metaphysical classification of all knowable objects Aristotle accepts ten categories Substance Quality Quantity Relation Place Time Posture Property Activity Passivity The Vaiseṣikas instead place the concepts of time and place under substance relation under quality inherence quantity and property under quality Passivity is considered the opposite of activity Akṣapada Gautama enumerates sixteen padartha s 6 See also editVaisheshika The Categories or Padartha Nyaya Sixteen categories padarthas Categories Aristotle KanadaReferences edit Padartha Jonardon Ganeri 2014 Stanford Encyclopedia of Philosophy Daniel Henry Holmes Ingalls 1951 Materials for the Study of Navya nyaya Logic Motilal Banarsidass pp 37 39 ISBN 978 81 208 0384 8 a b Mishra Umesh 1987 Conception of matter according to Nyayavaisesika Delhi Gian Publishing House pp 345 347 Ganeri Jonardon Analytic Philosophy in Early Modern India Stanford Encyclopedia of Philosophy Retrieved 19 March 2018 a b Padartha aka Padartha 7 Definition s Wisdom library 21 July 2013 Retrieved 19 March 2018 Edwards Paul The Encyclopedia of Philosophy Vol II p 46 External links editCategory in the Encyclopaedia Britannica Padartha in the Stanford Encyclopedia of Philosophy Retrieved from https en wikipedia org w index php title Padartha amp oldid 1212389479, wikipedia, wiki, book, books, library,
