The Systems of Indian Philosophy
by
T.N. Dhar 'Kundan'
Philosophy, says Bertrand Russell, is a No Man’s
Land between theology and science. Dogma is the realm of theology and definite
knowledge that of science. The Sanskrit word for philosophy is Darshan, which
means ‘seeing’. There are three things that in our view are shrouded in
mystery, namely, God, World, and the Self. Innumerable questions confront us
in relation to these three, their nature, their origin and so on. We seek
answers to these questions either on the basis of inherited religious and
ethical conceptions or through logical reasoning and scientific investigation.
This gives rise to a viewpoint or vision and that vision constitutes one's
philosophy.
The Vedas comprise a vast body of sacred literature
containing divine knowledge as seen by ancient seers. Since it was revealed
and heard, it is called ‘Shruti’. It used to be called ‘Veda Trayi’,
the triple Vedas, because knowledge (Jnana), ritual (Karma) and devotion (Bhakti),
formed the three major streams dealt with in the Vedas. In due course of time,
seers and sages engaged themselves in interpreting, investigating and
analysing the Veda Mantras. They wrote their conclusions in a form called ‘Sutra’
(literally meaning - a thread) or aphorism method. This necessitated writing
of commentaries and treatises called Bhashya, and Vartika. Since different
scholars wrote these commentaries, different systems of Indian philosophy
emerged out of these texts. There are six major theistic schools that are
usually clubbed in three groups of two schools each.
Sankhya and Yoga.
Nyay and Vaisheshika.
Poorva Mimansa and Uttara Mimansa (also called
Advaita).
Buddhism and Jainism provided two major heterodox systems
and the Charvaka propounded a purely materialistic viewpoint.
The usual method was to take up a theme (Vishaya), discuss
its relevance (Prayojana), consider its dissentient view (Poorva Paksha), and
then arrive at the conclusion (Uttara Paksha). The norms or sources of
knowledge (Pramana) employed were perception or experience (Pratyaksha),
inference (Anumana), verbal testimony or revealed word (Shabda). Some scholars
also accepted other sources namely, analogy (Upmana), presumption or
postulation (Arthapatti) and non-apprehension (Anupalabdhi). Some facts of
knowledge were treated as self establishing (Swatah Pramanya). A distinction
was made between the gross body of flesh and blood called ‘Sthula Sharira’
and the subtle body called ‘Sookshma Sharira’, between reality and
appearance (Sat and Asat). Relationship was established between the individual
soul and the universal soul (Jivatma and Parmatma). A correlation (Smanvaya)
was observed between the individual entity and the universe (Pinda and
Brahamanda) and it was proclaimed that ‘as in individual, so in the universe’
(yatha pinde, tatha brahamande).
The rationale for different systems was already given by
the Vedas themselves by stating “Ekam Sat Viprah bahudha vadanti”- The
Truth that exists is one but the wise describe it in many ways. Even so, the
Indian philosophy differs from the western philosophy for the ancient Greek
philosophers confined themselves in investigating the individual being, the
world and the Divine and social, political and religious tenets only .The
Indian philosophers, on the other hand were concerned with suffering of the
mankind, materially, morally and spiritually, its eradication, the
relationship between the individual being, the nature and the Divine as also
the means of attaining the Truth and self-realisation. Thus the Indian
philosophers had a definite direction and goal though their paths were
different. In fact the difference in these paths itself may be apparent rather
than real as these paths are either complementary to each other or relevant at
various stages of spiritual investigation and progress. Now let us examine how
and with what purpose did these systems develop and flourish.
Saankhya literally means enumeration. The word is derived
from Sankhya meaning numerals. Evidently Saankhya is purported to describe a
definitive knowledge as definite as a numeral denotes. This system is
concerned with duellist cosmology explicating the concepts of bondage and
liberation and is in search of discriminating knowledge. The oldest text on
this system of philosophy is the Saankhya Karika of Ishwara Krishna dating
back to 4th century, yet it is attributed to sage Kapila of 15th
century. It is a boldly speculative system of duellist metaphysics. It does
not base itself on Vedic revelation and its basis is a proto-scientific
inductive reasoning. It is knowledge of super sensual elements of reality
discovered through a form of inference from analogy. This kind of inference
supersedes sensual perception as one is removed from the world of perceived
effects to unperceived cause. It believes that the knowledge that
discriminates between the world of effects and the world of causes is a
liberating knowledge and justifies the saying: “Sa Vidya ya Vimukhtaye”-
knowledge is that which liberates. Two ultimate eternal realities are
recognised in this system, viz.; Purusha, the Spirit and Prakriti, the
Nature. Besides these two there are twenty-three other elements that form
this universe. These evolve from Prakriti whereas Purusha is non-matter or
pure spirit. Two types of liberation are conceived in this system: “Jeevan
Mukhti” or liberation during the life time when the self ceases to be
affected by life’s vicissitudes and “Videh Mukhti”, liberation after
death when the spirit is released from the psycho-physical organism and
remains eternally unconscious.
Yoga, loosely translated yoga means combining or total
absorption. This system shows methodicity and may be termed as a formulator
of a meditative technique for attaining liberation. While Saankhya is in
search of discriminating knowledge Yoga lays emphasis on ascetical methods
constituting discipline of body, mind and soul. In philosophical terms it
agrees with most of what Saankhya says, only it differs in technique. It
accepts the theory of twenty-five elements but adds one more element of the
Supreme Being as eternal, all pervading and omniscient which brings about
the association of Purusha and Prakriti. This system is based on the Yoga
Darshan of Acharya Patanjali, which has been explained and elaborated by
scholars like Vyasa, Vachaspati Mishra, Vijnan Bikshu, Raghavanand and
Nagesh Bhatt. In this system eight steps of yogic practices have been
envisaged. These are Restraint (Yama), Discipline (Niyama), Comfortable
posture (Asana), Breath control (Pranayama), Control of senses (Pratyahara),
Contemplation (Dharana), Meditation (Dhyana) and the attainment of complete
Merger (Samadhi). The aim of both Saankhya and Yoga is attainment of perfect
isolation called Kaivalya. This is a state where the individual spirit is
liberated from the bondage of matter by vigorous effort and self discipline.
Nyaya: This system of pure logic aiming at liberation
through clear thinking is attributed to Gautama, a sage of the 2nd century.
In this system a well defined procedure has been developed to arrive at a
well reasoned conclusion after ironing out arguments, counter-arguments,
objections, doubts, and debatable aspects of the issue involved. There are
two streams of this philosophy. One piloted by Gautama is called
categoristic since it details sixteen different aspects to be considered
before accepting a proposition. This is also called Prachina Nyaya or the
ancient logic. The second one originated by Acharya Gangesh is called Navya
Nyaya or the modern logic. This is a highly sophisticated school of logic
developed in the 13th century. This system accepts the existence of God as
all pervading, creator and controller of every thing. It treats the creation
as an effect and God as its cause.
Vaisheshika: This system is almost like the modern
Physics as it analyses the specifics of material reality and therefore
justifies its name, which means Specific Knowledge. It is attributed to the
sage Kanada, believed to have lived in first or second century. Originally
this system was atheistic and believed that creation was the result of
combination of atoms. Later with its merger with the Nyaya it accepted God
as a secondary creator periodically creating worlds from eternally existent
matter. Vaisheshika has explained the various forms of matter, the
difference between Time and Direction, Nature and Function, Ordinary and the
Special, Existence and Non-existence, Knowledge and Nascience and the
concept of sky, ether, relationship etc; As against other systems the
Vaisheshika accepts only 17 elements of sight, taste smell etc; About Dharma
Kanad says: “Yato- abhyudayah nih-shreyas siddhih sa Dharma “ - that
which helps achieve spiritual upliftment is Dharma.
Purva Mimamsa: Mimansa literally means a critical
investigation. Vedas have two major subjects, Karma Kanda and Jnana Kanda,
i.e. ritual and knowledge. Since this system makes a critical investigation
of the ritual portion of the Vedas, it is called Mimansa. The investigation
of knowledge is made under the system called Vedanta. The former is known as
Purva Mimansa or earlier exegesis and the latter Uttara Mimansa or Later
exegesis. Mimansa has its origin in the Mimansa Sutra of Jaimini (1st
century BC) on which a commentary has been written by Shabara Swami. Two
scholars further elaborated this Shastra during the 8th century. They were
Kumaril Bhatt and Prabhakar Mishra. The main aim of Mimansa has been to
propound Dharma for which it considers Veda as the sole authority. Veda,
according to it, contains five topics viz.
Vidhi - or procedure, which are directional in
character
Mantra - or the specified chanting at the time of
performing rituals
Namadheya - or the nomenclature of various Yajnas
Nishedha - or forbidden acts and
Arthavada - or eulogising the qualities and relevance
of any matter.
The Veda in Mimansa is considered eternal and unchanging
and ‘Apaursheya’ i.e. a divine revelation. The world is believed to have
existed always and there is an endless process of becoming and passing away.
Consciousness comes to the soul only when it is embodied. With the
liberation, the soul becomes devoid of the body and the consciousness, both.
Uttara Mimansa or Vedanta - The subsequent enquiry or
later exegesis is actually Vedanta, end or the goal of the Vedas. The sole
aim of this system has been investigation of the knowledge of Brahman and
therefore it covers the Jnana aspect of the Vedas. This system actually
started with the composition of Brahma Sutra (aphorisms on the Divine) by
Badarayan, who perhaps lived around 4th century BC. . The subject of
investigation being what it is and the Brahma Sutra having been written in
aphorisms, it was open to different interpretations. Consequently, a number
of scholars wrote commentaries on Brahma Sutra along with the Bhagwat Gita
and Upanishads, collectively called ‘Prasthana Trayi’. This gave rise to
various streams within the system of philosophy collectively called Uttara
Mimansa or Vedanta. There were differing views on the nature of the
individual being (Jiva) and the Divine (Ishwara), and the relation of the
former with the latter. In fact, these discussions form the core literature
on the unique Indian philosophy aiming at ultimate liberation, self-realisation,
emancipation and moral, mental, physical and spiritual upliftment of the
mankind.
The first major interpretation on Brahma Sutra came from
Gaudapada and Shankara, the disciple of his disciple Govinda. They
propounded the theory of Monism (Advaita) stating that Brahman alone was the
reality and everything else was an illusion (Maya). The catch word was from
Chandogya Upanishad ‘Tat Tvam Asi’ - thou art that. Shankara’s
philosophy was further elaborated by many scholars including Sureshwara and
Vachaspati Mishra.
The next important exposition has been that of
Ramanujacharya, who advocated qualified Monism (Vishishta Advaita). It was
explained by him that the relationship between individual and the Divine is
that of a part and the whole. Both have distinct identity. They are not
identical, but everything conscious and unconscious exits in the Divine.
This system gave rise to Vaishnava theology and introduced meditational
devotion to Lord Vishnu.
The third line of thought was propounded by Madhavacharya,
who was the exponent of Dualism (Dvaitavada). He advocated that God is
eternal and transcends the world. The world and souls are also eternal but
distinct from one another, and dependent on God. This ideology was further
elaborated by an erudite scholar named Jayatirtha.
Three Sanskrit words describe the relationship between
Jiva (Individual Soul) and Brahman (Universal Soul) according to the three
major interpretations to Brahma Sutra provided by the three streams given
above. These words are Saameepya (proximity), Saarupya (similarity), and
Saayujya (identity). The Dualist philosophy believes that the individual
soul as a devotee can attain proximity to God. The Qualified Monism believes
that the individual soul can attain identical similarity with the God by his
meditational devotion, and the Monist believes that the individual can
attain complete identity with the God by merging with the Divine once the
illusion melts away and Avidhya (nascience) and Ajnana (ignorance) are
removed by true Vidya and Jnana.
Two other schools of philosophy within the Vedanta system
are Dvaitadvaita (Dualism in Non-Dualism) of Nimbarka and Vishuddhadvaita
(Pure Non-Dualism) of Vallabhacharya. The former school is also called
Bhedabhed (Difference in Non-Difference). Nimbarka believed that the
Brahman, the souls and the world are identical yet distinct. Even after
their merger, they remain distinct. Vallabhacharya was of the opinion that
Maya was not an illusion as stated by Shankara but it was the God’s
creative activity.
The heterodox systems of philosophy presented a critical
epistemology. They evolved a system of logic of complexity and refinement
and thereby inaugurated a Philosophy consisting of a dialectic for
destroying metaphysics through its own assumptions. However, in due course
it gave rise to a counter dialectic which re-established metaphysical
thought. Even so there was considerable mutual effect between the theistic (Astika)
and heterodox (Nastika) schools of thought, the latter being Buddhism and
Jainism. The one school that challenged the primacy of Brahman and Aatman
was Charvaka Darshan. This school is attributed to Brihaspati (date not
known) and Jayarashi Bhatt of the 7th century. They propagated that the
liberation or Moksha was only an illusory goal and that the life ended with
the death. There are no Gods nor any Aatman and the happiness alone is a
sensible end. Obviously this materialistic viewpoint did not find Indian
soil fertile enough for it to sustain. The Indian mind accepted God as an
embodiment of Being, Consciousness and Bliss and Liberation or unity with
Brahman as the highest goal. It was proclaimed “Sarvam Khalvidam Brahma”
- everything here verily is Divine alone.
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