Indian
School of Philosophy: A Synopsis
Ramesh Gupta
MD
Indian
school of philosophy (also, called the Vedic philosophy) sheds lights on some
deep and unseen facts. The soul can attain the state of salvation after freeing
itself from all the bonds by achieving true knowledge of God, soul and
matter. It appears that the sole aim of teachings of all the Darshan Shaastras or the Indian School of Philosophy is to
resolve all human physical, intellectual, mental and spiritual problems and
lead us to the lasting peace and happiness (Aanand) which may
result in Moksha or salvation. In fact there is no
problem of life, which has not been addressed to and given solution of in Darshan
Shaastras. Actually, teachings of this school of
philosophy are connected to knowledge of proper code of conduct, religion
(better term will be dharma), objectives in life, health
sciences, and knowledge of the three entities as suggested above (God, Soul
and Matter). Ample and deep thought has been given in Darshan Shaastras for total human development. Knowledge of
God, Soul, different Devatas (which represent God’s attributes and
functions), mind, intellect, our duties in life, origin of universe, including
sun, earth, human creation, facts about this life and life after death, concept
of heaven and hell, phenomenon of rebirth, matter or Prakriti, the
five elements: agni
(fire), jala (water), vayu
(air), prithvi (earth) and aakash (ether), five subtle elements: roopa (sight), rasa (taste),
gandha (smell), sparsha
(touch) and shabda (sound),
life and death, time-space and consciousness, understanding of the happiness
and sorrows in life with their causes and remedies, human psychology, different
states of mind (awake, sleep, dream), etc. are some of the subjects explained
in the Indian School of Philosophy.
This school
of philosophy has its roots in the Vedas, followed by Brahman granths, Aranyaks,
and then the Upanishads. There are six Vedic Darshans:
Nyaya, Vaisheshik,
Saankhya, Yoga, Meemansa and finally the Vedaanta Darshan. These darshans
can be considered in 3 groups. 1. Saankhya and Yoga, 2. Nyaya and Vaisheshik, 3. Meemansa and Vedaanta. Their brief
description follows:
1. Nyaya Darshan: This was written by Maharshi Gautam. It has 5 chapters. Main topic of
consideration is the Science of Logic. Word nyaya
literally means a source or means by the help of which one can reach to a
definite principle or a decision. Goal of this darshan is to relieve suffering
by dispelling of ignorance through the attainment of true knowledge. Two types
of knowledge have been described. These are: Pramaa
or the true knowledge and the Apramaa or
false knowledge (illusion). Pramaan or proof
is what is to be used to achieve the Pramaa.
To achieve
this goal, 16 elements have been detailed in this Darshan. These are: pramaan (proof),
prameya (those objects which have been
proven by evidence or pramaan as above), sanshaya (doubts), prayojan
(aim), drashtanta (example), siddhanta (principle), avayav(the
sentences which are used to prove something through anumman
pramaan. The real goal of this darshan
is to prove beyond doubt that there is God by looking at the creation since
there is a perfect order and purpose in this universe. Eeshvar
is the efficient cause and the Prakriti is the ordinary cause of this creation
and the soul in the end user and efficient cause as well in a limited way. tarka
(argument), nirnaya (decision), vada (discussion), jalpa
(dialogue or discussion where the sole aim is to win the discussion and not
necessarily to gain proper knowledge), vitandaa
(discussion in which one is just trying to negate the opponent’s points), hetvabhasa (even though it may not be real, it
appears to be the reason), chhala (deception),
jaati (improper meaning), and nigraha-sthan (acceptance of defeat). There are two traditions of this Darshan, the
old and the new. Some details of these 16 elements are as follows.
Pramaan- Pramaa can
be achieved by 4 ways. These are pratyaksha
or which is obvious and visible either by our 5 senses or our mind. Certain
statements such as death is certain, ice is cold,
stone is hard or the grass is soft come under this category. Statements made by
true yogis because of what they have perceived can also come under this
category. Second type of pramaan is the anumaan. Example of this would be where there
is smoke; there is fire and not vice versa. Also to judge that there may be a
rain coming when clouds are there or to ascertain that there has been a heavy
rain when a swollen river is seen. There are many other examples of this such
as by watching various positions of moon on different days one can ascertain
that moon moves at all times. Third type is upaman.
This is when we try to explain certain thing by comparing it with something
else. The fourth type is the shabd. This
is word of wisdom.
2. Vaisheshik Darshan: This was
written by Maharshi Kanaad. It
consists of 10 chapters with total of 370 sukta.
This Darshan deals with what is special or Vishesh.
This is the reason for its name. In this Darshan, there is emphasis on
the science of indivisible particle called atom. Actually this may be the
first scripture, which emphasizes the importance of atomic science. The
question arose, that if all that exists is made from the same indestructible
atom, why are the objects different from each other. Maharshi Kanaad’s explanation of this mystery was that there are “Vishesh” elements inherent in the atomic particles.
The examples of these are that what becomes earth has vishesh
earth elements and what becomes water has vishesh
water elements etc. So the origin of a particular element can be only from the
atomic particle, which has that particular or vishesh
properties. According to Maharshi Kanaad, there are
seven (all that can be named
are padaarths or elements). These are dravya (thing), guna
(quality), karma (action), saamaanya
(ordinary), vishesh (special), samavaaya (relationship between cause and action)
and abhaava (deficiency).
3. Saankhya Darshan: Maharshi
Kapil wrote this Darshan. This Darshan emphasizes on knowledge. Actually
the word Saankhya itself means true knowledge. According to this Darshan, the
God, soul and matter are all eternal. Total 25 elements have been
described. These are: nature in its un-manifest form, 5 sensory organs
(eyes, tongue, ears, nose and skin), 5 motor organs (hands, feet, organs for
defecation, organs for urination and organs for procreation), 5 basic elements
(fire, water, earth, air and ether), 5 tanmaatra (sight, taste, touch,
smell and sound), mind, ego (ahankaar), mahatatva and the soul. The five sensory and the
five motor organs and the five basic elements are all derived from the
primordial matter or Prakriti, which fundamentally has three modes: sattva, rajas, and tamas. There is a perfect order in this universe and
all acts of God are purposeful. It is clearly stated that in order for
something to be created, basic materials have to be present in some form,
either visible or non-visible. You cannot get something starting from nothing. Creation
is the combination of Prakriti and Purush
or soul. Neither soul alone nor the nature alone can result in creation,
since only the soul is the conscious being.
Here is the
sequence of events leading to creation. First Mahattattva
develops followed by intellect
(buddhi), ahankaar(sense of me or mine). It is because of ahankaar that the individual gets the desires to
act, feels the ownership and really is the basis of all that an individual does
in life. Ahankaar further leads to development
of the senses and tanmaatras and the mind. The
five basic elements described above develop from the tanmaatras.
There is some disagreement in interpretation of the darshan as to whether it
affirms the belief in God in addition to the Prakriti and soul or not. This does
however clearly accept the role of God as the sustainer at least. In this darshan it is quite clear that
everyone has full and equal right to seek Vedic knowledge and salvation.
4. Yoga
Darshan: This was written by Maharshi Patanjali. The book has four parts called Paad. These
are Samaadhi-Paad, Saadhan-Paad,
Vibhuti-Paad, and Kaivalya-Paad. The Saankhya and Yoga Darshan are
closely interlinked with each other.
According to this darshaan, Yoga has
eight limbs/steps. These are: Yama,
Niyama, Aasana,
Pranayaama, Pratyahaara,
Dhaarana, Dhyaana,
and Samaadhi.
I.
Yama is the social code of conduct and consists
of Satya (honesty), Ahimsa (nonviolence), Asteya
(non-stealing), Brahmacharya (celibacy), and Aparigraha (avoidance of excessive materialism).
II.
Niyama, or the rules for yourself, that is the
personal code of conduct. Shaucha (cleanliness
of body and mind), Santosha (contentment), Tapa
(hard work and non-deviation while facing difficulties), Swaadhyaya
(introspection and contemplation of scriptures), and Eeshwar-Praanidhana
(surrender to God).
III.
Aasana: physical
exercise including postures for relaxation and flexibility.
IV.
Pranaayama: breath control through various breathing exercises.
V.
Pratyahaara: to
disconnect your senses from the external objects and thoughts.
VI.
Dhaarana: to
concentrate mind on a specific object or point, preferably inside body.
VII.
Dhyaan: a stage of
deeper meditation just before Samaadhi. Here, there is concentration becomes stable,
unwavering and free from other thoughts.
VIII.
Samaadhi: This is
the deepest state of meditation where a Yogi can connect his/her aatma (soul) with parmaatma
(God), reaching a state of bliss, or Aananda.
Five states of mind have been
described. These are: Kshipt or very
disturbed, Moodha where mid can not make wise
decisions, vikshipt where one wavers between
right and wrong decision, aikagraa where
mental concentration can be achieved and finally the best state of mind
which is nirudha which leads to a real peace.
This is the best state of mind. The whole idea of practice of
yoga to achieve this state of mind and of course a better physical, mental and
spiritual well being and even Moksha.
This darshan also guides us as
how to live happily in the society. It says that when you see someone unhappy,
feel sorry and try to make efforts to remove their sorrows. Be happy when you
see a good person. And finally, when you meet a wicked person, be indifferent.
5 types of sorrows have been described. These are: avidya
(mistaking body as the soul), asmitaa (considering
body and soul as the same thing), raga (intense desire to seek
happiness), dvesh (anger) and abhinivish (fear of death). Goal of Yoga is to
eliminate these and achieve aanand or
lasting happiness.
5. Meemansa
Darshan: This was written by Maharshi Jaimini.
The book has 12 chapters with 2745 sutras.
The word meemansa means to resolve any
problem or mental confusion about an issue through proper logic. This Darshan
deals with day-to-day code of conduct and rituals and is appropriately also
called the Karma-meemansa. In this Darshan, there is a harmony between
the knowledge, action, psychology, and the matter. The main conclusions of this Darshan are: 1.The soul exists after
death and is eternal. Jeevaatma has to go
through the fruits of action, good or bad. 2. Soul is governed by another supreme power,
called parmaathma, or eeshwar,
(i.e. God) that acts only as a drashtaa,
and does not get involved into the fruits of action.3. Vedas are
authority by itself and doesn’t depend on any extraneous authority. 4. The
creation is a reality, and is not mithya (an
illusion) as maybe believed by some. Besides the ways of proving described in
the Nyaya Darshan, there is yet another type of pramaan called arthaapatti
in which a conclusion is drawn in an indirect way. The example is-if a
person is overweight without eating anything in daytime, one would conclude
that he/she must have been eating at night.
6. Vedanta Darshan: This was written by Maharshi Baadarayan Vyasa. The Sutras
of this Darshan are called Brahama-Sutra too.
Upanishads are called Vedanta as well. In fact, Brahama-Sutra
has been created based on the principles of Upanishads. Brahama-Sutra
is also called Uttara-Meemansa, Shaareerik-Meemansa, Vedaanta-Sutra,
and Shaareerik-Sutra. This book has
four chapters. Different Aacharyaas have
interpreted this scripture in their own way, at times quite different from each
other. For example, Shankara-Achaarya
considered Soul as part of God and the principle has been called the Advaitwad (Non-Dualism). Ramanujacharya believed that Soul and even the matter
are special qualities of the Brahman. This concept was called “Vishishtaadvait”. Madhvaacharya
on the other hand considered the Soul and God as two different entities and his
concept was called the Dvaitwad (Dualism).
There was yet another concept by Nimbaarkaacharya
who theorized that the Soul and God were same in certain ways and different in
some other ways and his concept was called “Dvaitadvait”
(Dualistic Non-Dualism).
Maharshi
Dayanand Saraswati (1824-’83),
however firmly believed that there are three different eternal entities
in this universe, the God, Soul and Matter. This concept is called “Traitwad” (Trinity). There are several mantras in
the Vedas, Brahaman Granthas
and Upanishads, which clearly prove this theory of Traitwad.
This view seems to be most logical of all.