ন্যায়-বৈশেষিক মতে সামান্য পদার্থ: একটি সমীক্ষা
Volume-XII, Issue-III, April 2024
Volume-XII, Issue-III, April 2024 | ||
Published Online: 30.04.2024 | Page No: 01-08 | |||
ন্যায়-বৈশেষিক
মতে সামান্য পদার্থ: একটি সমীক্ষা
রাসপতি মণ্ডল, সহকারী অধ্যাপক, বিভাগ- দর্শন, বঙ্গবাসী কলেজ, কলকাতা, পশ্চিমবঙ্গ, ভারত। | |
The Concept of Samanya in Nyaya-Vaisheshika Philosophy: A Study Rasapti Mondal, Assistant Professor, Department of Philosophy, Bangabasi College, Kolkata, West Bengal, India. | |
Padārtha literally means the meaning of a word. It is an object of knowledge, and capable of being named. It is knowable (jñeya) and nameable (abhidheya). It is an object of valid knowledge. According to the Nyāya-Vaiśeṣika, sāmānya padārtha is one of the seven Padārthas. Kanāda says, “sāmānya and viśeṣa depend upon the intellect to indicate their existence.” They are not conceptual constructs. They have ontological existence. Praśastapāda describes sāmānya as the cause of assimilation. It is the objective basis of the notion of common characters among many individuals. In respect of their scope or extent, sāmānya may be distinguished into para or the highest and all-pervading, apara or the lowest, and the parapara or the intermediate ‘Being-hood’ (sattā) is the highest sāmānya, since all other sāmānyas come under it. Jarness (ghaṭatva) as the sāmānya present in all jars is apara or the lowest, since it has the most limited or the narrowest extent. Dravyatva as another sāmānya is parāpara or intermediate between the highest and the lowest. It is para or wider in relation to substances (Dravya) like earth, water, etc. and apara or narrower in relation to the sāmānya sattā which belongs to dravya, Guṇa and karma. | |
Keywords: Definition of Sāmānya, Nature of Sāmānya, Kinds of Sāmānya, Jātivādhaka, Sattā jāti refutation, Guṇattva jati refutation, Disagreement on Sāmānya. | |