Indian Theories of Matter

Let us try to understand the philosophical significance of the Nyaya-Vaisesika, Charvaka/Lokayata, and Sankhya philosophies regarding a crucial aspect.That these philosophies stand for the rejection of idealism is quite on the surface. This means that as against the persistent tendency of the Indian idealists to deny the reality of the external world, the Lokayata, Sankhya, and Nyaya-Vaisesika defend its reality.

But this is not all that underlies these philosophies. What unites them further is another important point. All the three philosophies also want to work out an explaination of the objective world in terms of their respective theories of the nature of matter. This is about the most important feature that gives positive significance to the concept of the antithesis of Indian idealism.

It is not the mere negation of the denial of the objective world; it is moreover the positive assertion that this objective world is made up of matter; though matter conceived in these three philosophies is not the same.

The Charvaka/Lokayatas conceive matter as bhutas or physical elements--earth, water, air, and fire. Hence, their view is called bhuta-vada or the theory of the physical elements.

The Sankhyas conceive matter as pradhana i.e. primeval subtle matter from which evolves everything in the world. Hence their view is called pradhana-vada or the doctrine of pradhana.

The Nyaya-Vaisesikas conceive matter as atoms or paramanus. Hence their view is known as paramanu-vada or the theory of the atoms. As theories of the nature of matter these three are not the same, nor is there any ground to imagine that the mystery of matter is exhausted by any of these three. But that is a different point altogether.

What is important to note is that notwithstanding the differences between these three theories, they represent three Indian attempts to understand the nature of matter. And it is in terms of these that the three philosophies want to explain the basic constitution of the external or objective world, the reality of which they defend against the idealists.This point is of crucial significance for understanding the Indian antithesis of philosophical idealism, or more strictly, the hardcore of such an antithesis. In Indian terminology, it is not merely bahyartha-vada or the view of the extra-mentality or externality of the world known. It is bahyartha-vada as further characterised by positive commitment to bhuta-vada, pradhana-vada, or paramanu-vada--a commitment in all these three forms converging on the basic claim that matter is the ultimate constituent of the world.