[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Science, technology and education](https://indike.org/pramana/ins.science) › [Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses](https://indike.org/pramana/ins.science.tripathi-2021) › c8.s5.26 # Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s5.26 Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s5.26 - **Language:** English ### [c8.s5.26](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.26) The Nyāya-Vaiśeṣika school advocated realism in the sense that it maintained difference between \*dharma\* (attribute, substrata) and \*dharmin\* (substance). Because of this, it came to be sharply divided not only with idealists like the adherents of the Mādhyamika and Yogācāra schools of Buddhist philosophy, but with Pūrva-Mīmāṁsā and Vedānta as well. Vedānta holds \*dharmin\* alone as real and all its \*upādhis\* (attributes) as \*vivartas\* (unreal effects). Contrary to this, the Diṅnāga–Dharmakīrti school regards only \*dharmas\* in the form of discrete moments — as real, \*dharmin\* — the substance is just a mental construct and unreal. - [Previous: c8.s5.25](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.25) - [Next: c8.s5.27](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.27) - [Up: c8.s5](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5) --- Source: [https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.26](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.26) · Pramāṇa