TheTheIndian Indian

PhilosophyPhilosophy(Various Schools & (Various Schools &

Sankhya)Sankhya)

Dr Kanchan SaxenaDr Kanchan Saxena

Schools of Indian Schools of Indian PhilosophyPhilosophyTwo schools of Indian Philosophy;Two schools of Indian Philosophy;

Orthodox System Orthodox System (Summarized into six main systems)(Summarized into six main systems)

Heterodox SystemHeterodox System

Orthodox SystemOrthodox System

1.1. Purva MimansaPurva Mimansa -Jaimini-Jaimini

2.2. Uttara MimansaUttara Mimansa -Badrayan-Badrayan

3.3. VedantaVedanta -Kapila-Kapila

4.4. Sankhya YogSankhya Yog -Patanjali-Patanjali

5.5. NyayaNyaya -Gotama-Gotama

6.6. VaisheshikaVaisheshika -Kanad-Kanad

Orthodox SystemOrthodox System These are called orthodox These are called orthodox

systems because they derive systems because they derive their authorities from Vedas and their authorities from Vedas and maintian the existence of Atman maintian the existence of Atman as independent of body and as independent of body and mind.mind.

Mimansa and Sankhya do not Mimansa and Sankhya do not admit of the existence of a admit of the existence of a personal God and in other personal God and in other systems God appears in varying systems God appears in varying roles.roles.

Nyaya SystemNyaya SystemFounded by Gotama also known as Founded by Gotama also known as Gautama and Akshpada.Gautama and Akshpada.It is concerned with conditions of It is concerned with conditions of correct thinking and means of correct thinking and means of acquiring true knowledge of reality.acquiring true knowledge of reality.Useful in developing powers of Useful in developing powers of useful thinking and criticism.useful thinking and criticism.Therefore, other names of Nyaya Therefore, other names of Nyaya Philosophy are Nyaya Vidya, Tarka Philosophy are Nyaya Vidya, Tarka Shastra and Anvikshi – science of Shastra and Anvikshi – science of critical study.critical study.

Literature of Nyaya Literature of Nyaya PhilosophyPhilosophy

1.1. Nyaya SutraNyaya Sutra -Gotama -Gotama

2.2. Nyaya BhashyaNyaya Bhashya -Vatsyayana -Vatsyayana

3.3. Nyaya VartikaNyaya Vartika -Uddoyotakar -Uddoyotakar

4.4. Nyaya-Vartika-tatparya-tikaNyaya-Vartika-tatparya-tika -Vachaspati -Vachaspati

5.5. Nyaya-Vartika-tatparya-Nyaya-Vartika-tatparya-parishudhiparishudhi -Udayan -Udayan

6.6. Nyaya KusumanjaliNyaya Kusumanjali-Udayan-Udayan

7.7. Nyaya ManjariNyaya Manjari -Jayanta -Jayanta

•Modern school of Nyaya Modern school of Nyaya (Navya Nyaya) begins with the (Navya Nyaya) begins with the epoch making work of epoch making work of Gangesh Upadhyaya i.e. the Gangesh Upadhyaya i.e. the Tatwa ChintamaniTatwa Chintamani

Literature of Nyaya Philosophy Literature of Nyaya Philosophy (contd..)(contd..)

Logical Realism of NyayaLogical Realism of NyayaIt is a system of logical realism. In philosophy It is a system of logical realism. In philosophy realism means the theory or doctrine that the realism means the theory or doctrine that the existence of things or objects of the world are existence of things or objects of the world are independent of all knowledge or relation to independent of all knowledge or relation to mind.mind.

Nyaya philosophy is divided into four parts,Nyaya philosophy is divided into four parts,

-- theory of knowledgetheory of knowledge

-- theory of the physical worldtheory of the physical world

-- theory of individual self and its theory of individual self and its liberationliberation

-- theory of Godtheory of God

The Nyaya theory of knowledge. The Nyaya theory of knowledge.

Knowledge or cognition (Gyana or Buddhi) is Knowledge or cognition (Gyana or Buddhi) is the manifestation of objects.the manifestation of objects.

Knowledge is of different kinds,Knowledge is of different kinds,- V- Valid knowledge (Prama or Pramiti)alid knowledge (Prama or Pramiti)

sub-divided into perception, inference sub-divided into perception, inference comparison and testimony.comparison and testimony.

- N- Non-valid knowledge (Aprama)on-valid knowledge (Aprama)

Includes memory (smriti), doubt Includes memory (smriti), doubt (Sanshya), error (Bhrama/Viparyyaya) & (Sanshya), error (Bhrama/Viparyyaya) & hypothetical argument (tarka).hypothetical argument (tarka).

PerceptionPerception

Gotama defines perception as the Gotama defines perception as the knowledge which is produced by the knowledge which is produced by the intercourse of an object with a sense intercourse of an object with a sense organ undefinable, determinate and in organ undefinable, determinate and in harmony with its objects.harmony with its objects.

Classification of perceptionClassification of perception Two types of perception -Laukika (ordinary)Two types of perception -Laukika (ordinary)

-Alaukika(extra--Alaukika(extra-ordinary) ordinary)

Ordinary or LaukikaOrdinary or Laukika is of three types: is of three types:

-- Indeterminate(Nirvikalpaka)Indeterminate(Nirvikalpaka)

-- Determinate(Savikalpaka)Determinate(Savikalpaka)

-- Pratyabhigna (recognition)Pratyabhigna (recognition) Extra-ordinary or AlaukikaExtra-ordinary or Alaukika perception, perception,

-- Samanya LakshnaSamanya Lakshna

-- Gyana-LakshanaGyana-Lakshana

-- YogajYogaj

InferenceInferenceThe classifications of InferenceThe classifications of Inference

Naiyayikas give three different classifications,Naiyayikas give three different classifications,

- - SvarthaSvartha and and PararthaParartha or for self & for others or for self & for others

- P- Purvavat, Sheshavaturvavat, Sheshavat and and SamanyatodrstaSamanyatodrsta

- Kevalanvayi, Kevalvyatireki and Anvaya- - Kevalanvayi, Kevalvyatireki and Anvaya- AnvayatirekiAnvayatireki

Upama or comparisonUpama or comparison

Upamana is the third source of valid Upamana is the third source of valid knowledge accepted by the Nyaya.knowledge accepted by the Nyaya.

It is the source of our knowledge of It is the source of our knowledge of the relation between a name and the relation between a name and things so named or between a word things so named or between a word and its denotationand its denotation..

Shabda or TestimonyShabda or Testimony Shabda is the last pramana accepted by Shabda is the last pramana accepted by the Nyaya.the Nyaya.Literally Shabda means verbal knowledge.Literally Shabda means verbal knowledge.It is the knowledge of objects derived from It is the knowledge of objects derived from words or sentences.words or sentences.All verbal knowledge, however, is not All verbal knowledge, however, is not valid.valid.Hence Shabda as a pramana is defined in Hence Shabda as a pramana is defined in the Nyaya as valid verbal Testimony. the Nyaya as valid verbal Testimony.

The Vaisheshika PhilosophyThe Vaisheshika Philosophy The Vaisheshika system was founded by The Vaisheshika system was founded by Kanada. It is so named in view of the fact that Kanada. It is so named in view of the fact that ‘‘visheshavishesha’’ a category has been elaborately a category has been elaborately discussed in it.discussed in it.

The first systematic work of this philosophy is The first systematic work of this philosophy is the Visheshika-sutra of kanada.the Visheshika-sutra of kanada.

PrashashtapadaPrashashtapada’’s s ‘‘Padartha-Dharma-Padartha-Dharma-sangrahasangraha’’ usually known as the Bhasya, reads usually known as the Bhasya, reads like an independent exposition of the like an independent exposition of the vaisheshita philosophy.vaisheshita philosophy.

The Categories (Padartha)The Categories (Padartha) Kanada brings all objects of valid Kanada brings all objects of valid

knowledge under six categories,knowledge under six categories,

- Substance (Dravya)- Substance (Dravya)

- Quality(Guna)- Quality(Guna)

- Action or Motion (Karma)- Action or Motion (Karma)

- Generality(Samaanya)- Generality(Samaanya)

- Particularity (Vishesha)- Particularity (Vishesha)

- Inherence (Samvaya)- Inherence (Samvaya)

Kanad does not mention non-existence or Kanad does not mention non-existence or negation negation (Abhava) (Abhava) ..

The Sankhya Philosophy The Sankhya Philosophy

The Samkhya system advocates the ontological dualism of Prakriti and Purushas (individual souls).

The Sankhya system derives its name from the word Sankhya meaning number, since it enumerates the metaphysical principles of reality.

The word sankhya also means perfect knowledge.

The Sankhya Philosophy The Sankhya Philosophy (contd..)(contd..)

The Sankhya system is the work of a great sage Kapila.

According to tradition, the first work of the sankhya school is the ‘Sankhya-Sutra of Kapila.

Ishvarakrisha’s ‘Sankhya-karika’ is the earliest available & authoritative text-book of the Sankhya.

The metaphysics of Sankhya The metaphysics of Sankhya

The nature of Purusha and Prakriti and their relation form the central doctrine of the Sankhya philosophy.

The Sankhya reduction of the numerous Categories(especially those of Nyaya-Vaisheshika system) into two fundamental categories of Purusha and Prakriti for describing the world makes the Sankhya philosophy a real advance on the theory of atomic pluralism.

Concept of Prakriti Concept of Prakriti

Prakriti is the state of equilibrium of Sattva, Rajas and Tamas, which are substances and constitute prakriti.

EvolutionEvolution

Prakriti is the substratum of the changing phenomena of the world. It is the equilibrium of sattva, rajas and tamas. it is not a state of inactivity, but a kind of tension.

Prakriti and its evoluates (vikriti) are subject to transformations. They can never be deprived of their essential nature of modifiability, evolution and dissolution.

Evolution Evolution (contd..)(contd..)

Prakriti is transformed into ‘mahat’ or cosmic intellect (Buddhi).

Mahat is transformed into Ahankara or cosmic egoism.

Ahankara is transformed into the eleven sense organs, and the five tranmatras or subtle essences of sound, touch colour, taste and smell.

The five subtle essences are transformed into five gross elements of sky, air, fire, water and earth.

These are the twenty four principles. In addition to these there are purushas.

These are the twenty five principles according to sankhya

PurushaPurusha

The sankhya advocates the dualism of Prakriti and Purusha, they are entirely different from each other , because they have opposite characteristics.

Prakriti is composed of sattva, rajas and tamas, while Purusha is not composed of them. Prakriti is non-discriminating while purushas are discriminating.

Prakriti is an aggregate, while purusha is simple. Prakriti is the object of knowledge, while purusha is knower. Prakriti is unconscious while purusha is conscious.

Purusha Purusha (contd..)(contd..)

The Sankhya recognizes the plurality of soul and the spiritual unity of each soul.

The soul is distinct from its material vestment , the body, mind, intellect and egoism. It is distinct from prakriti and its effects and devoid of sattva, rajas and tamas, it is discriminating, simple intelligent, non-productive, uncaused, eternal and immutable.

It is beyond time space and causality. It is the conscious knower.

Liberation and its meansLiberation and its means

Liberation consists in absolute cessation of pain, which is the highest good.

Knowledge is the direct means to release. It is discrimination of the self from prakriti and its evoluted or direct knowledge of the self (Pursuha).

It annihilates suffering. It is aided by the practice of eightfold

yoga.

The Yoga PhilosophyThe Yoga Philosophy

The yoga adopts the Sankhya metaphysics and engrafts concept of God upon it. It is called theistic Sankhya, while the sankhya system is called the atheistic Sankhya.

The Yoga philosophy is an invaluable gift of the great Indian sage Pattanjali to all for spiritual realisation.

It is a great aid to those of the spirit as an independent principle, free from all limitations of the body, the senses and the mind.

The Yoga PhilosophyThe Yoga Philosophy (contd..)(contd..)

The yoga-sutra of Pattanjali-sutra is the first work of this school of philosophy.

Vyasa wrote a brief but valuable commentry on the yoga-sutra called yoga-Bhashya or Vyasa-Bhashya.

Vachaspati’s Tattva-Vaishardi is a reliable sub commentary on Vyasa’s commentary.

Bhojaraja’s Vritti and yoga-mainprabha are very simple and popular works of the yoga system.

Vijyanbhikshu’s yoga-vartika and Yoga-sara-sangraha are other useful mannuals of the yoga philosophy.

Meaning of YogaMeaning of Yoga

Yoga means the cessation of mental functions or modifications (Chittavrittinirodha).

It odes not mean any kind of contact between the individual self and some other reality like God or the Absolute.

The aim of yoga is to prevent the self from identifying itself with mental modifications.

The Eight fold Path of YogaThe Eight fold Path of Yoga For the purification & enlightenment of

chitta or the mind, Yoga gives us the eightfold means;

i.i. Yama or restraintYama or restraintii.ii. Niyama or cultureNiyama or cultureiii.iii. Asana or postureAsana or postureiv.iv. Pranayama or breath-controlPranayama or breath-controlv.v. Pratyahara or withdrawal of the Pratyahara or withdrawal of the

sensessensesvi.vi. Dharana or attentionDharana or attentionvii.vii. Dhyana or meditationDhyana or meditationviii.viii. Samadhi or concentrationSamadhi or concentration

Thank YouThank You