Orthodox schools of indian philosophy

Indian Philosophy is classified into two schools, respectively Orthodox (Astika) and Heterodox (Nastika). This slide file is detailing the Orthodox schools and their features.

1. INDIAN PHILOSOPHY Orthodox Schools Dept.of Sanskrit SREE SANKARA COLLEGE KALADY

2. SAMKHYA

3. SAMKHYA Founder- KAPILA Literature - SAKHYA KARIKA (200 A.D ) SANKHYA SUTRAS

4. Samkhya Philosophy Continued … .. Samkhya Karika – Iswarakrishna Commentaries Of Gaudapada and Raja Tattvakaumudi of Vacaspati Misra Chandrika of Narayana Tirtha on Gaudapada’s Samkhya Sutras Commentaries Pravachanabhashya of Vijnanabhikshu (600 AD) Of Anirudha (1500 AD) Samkhya-pravachana-bhashya and Samkhyasara of Vijnanabhikshu Tattvasamasa (1400 AD) Samkhyatattvavivechana of Simananda Samkhya-tattva-yatharthya-dipana of Bhavaganesha Texts major … .

5. SAMKHYA-KARIKA and SAMKHYA-SUTRA Samkhyakarika is the oldest Samkhya text. Samkhya Sutra was not referred to by any writer until Aniruddha. Samkhya Sutras were probably written after 14 th Century. Samkhyakarika excluded the refutations of the doctrines of other schools of philosophy. Samkhya Sutras contain refutations of other doctrines. Samkhya Sutras compromises with Upanishads in Oneness of Purusha Samkhyakarika doesn’t compromise with Upanishads. Samkhyakarika – 72 Karikas Samkhya Sutra – 6 Chapters and 523 Sutras

6. Samkhya Philosophy Continued … .. The term Sankhya is an adaptation from ‘sankhya’ meaning number, because it describes 24 ultimate objects of knowledge. Sankhya means ‘Samyag Jnana’, because it aims at pure metaphysical knowledge of reality for the practical purpose of putting an end to all pain and suffering. It is a metaphysic of dualistic realism. The Sankhya recognizes only two kinds of ultimate realities – Purusha and Prakrti. Terminology of the name

7. Samkhya Philosophy Continued … .. Baudhas and Nyaya Vaiseshikas – = NO. Why? An effect cannot be exist in its cause before it is produced. There is something in the effect which is not to be found in its cause. (ASATKARYAVADA or ARAMBHAVADA) If the pot already existed in the clay, why should the potter exert himself and use his implements to produce it? If the effect is indistinguishable from the cause, and that we should use the same name for both the pot and the clay. Same purpose would be served by a pot and a lump of clay. SATKARYAVADA Theory of Causation. Theory as to the relation of an effect to its material cause. ? = Does an effect originally exist in the material cause prior to its production?

8. Samkhya Philosophy Continued … .. Sankhya …… = YES. Why? The effect exists in the material cause even before it is produced. (SATKARYAVADA) . A. Asadakaranat. If the effect were non-existent in the material cause, then none can bring it into existence. The pre-existed effect is only manifested by certain favorable conditions when it is produced. The activity of efficient cause like potter and his tools is necessary to manifest the effect, pot which implicitly exists in the clay. SATKARYAVADA Theory of Causation. Theory as to the relation of an effect to its material cause. ? = Does an effect originally exist in the material cause prior to its production?

9. Samkhya Philosophy Continued … .. B. Upadanagrahanat. There is an invariable relation between a material cause and its effect . A material cause can produce only that effect with which it is causally related. C. Sarvasambhavabhavat. Only certain effects can be produced from certain causes. Curd from milk only. Had it not been so, any effect could be produced from any cause. The potter would have taken milk or thread to produce pot. SATKARYAVADA Theory of Causation. Theory as to the relation of an effect to its material cause. ? = Does an effect originally exist in the material cause prior to its production?

10. Samkhya Philosophy Continued … .. D. Saktasya Sakyakaranat Only a potent cause can produce a desired effect. The effect must be potentially contained in the cause. That means the potent cause of an effect possesses some power that is definitely related to the effect. C. Karanabhavat . If the effect be really non existent in the cause then we have to say that, the non existent comes into existence. ie.. Something comes out of nothing, which is absurd. So the effect and cause are the explicit and implicit states of the same substance. Eg. Thread and cloth. SATKARYAVADA Theory of Causation. Theory as to the relation of an effect to its material cause. ? = Does an effect originally exist in the material cause prior to its production?

11. Samkhya Philosophy Continued … .. 1. Parinama Vada. When an effect is produced, there a real transformation (Parinama) of the cause into the effect. Eg. Pot from Clay or Curd from Milk. This view is favor to Samkhya 2. Vivarta Vada. The change of the cause into the effect is merely apparent. Eg. Seeing Snake in a rope. So also Brahman doesn’t transformed into the world. This view is favor to Ad.Vedanta. SATKARYAVADA Theory of Causation. Two different forms – Parinama Vada Vivarta Vada

12. Samkhya Philosophy Continued … .. According to heterodox systems and Nyaya-Vaiseshikas, atoms are the cause of the objects. But Samkhya says that atoms cannot be the origin of the subtle products such as mind, intellect and the ego. The ultimate cause of the world must be some intelligent or unconscious principle which is uncaused, eternal and all pervading, very fine and always ready to produce the world of objects. This is Prakrti. PRAKRTI Prakrti is the ultimate cause of the world objects. Purusha is neither a cause nor an effect of anything.

13. Samkhya Philosophy Continued … .. PROOFS FOR THE EXISTENCE OF PRAKRTI INFERENCE All world objects are limited and dependent on one another. So there must be an unlimited and independent cause for their existence. Things of the world have certain common characters as Pleasure, pain and indifference. Therefore they must have a common cause having these three characters. All effect contain their potentiality within it. The world of effects therefore be implicitly contained in some world-cause. PRAKRTI Prakrti is the first cause of all things therefore has itself no cause . It is eternal and ubiquitous. It is subtle, mysterious and tremendous power which evolves and dissolves the world in a cyclic order.

14. Samkhya Philosophy Continued … .. 4. An effect arises from its cause and is again resolved into it at the moment of Pralaya. Particular object must arise from its particular cause, and this again from other general cause, and so on till we come to the first cause – Prakrti. At the destruction, the objects resolves into atoms, atoms into energies, and so on till the eternal Prakrti. This Prakrti is defined in different names – Mula Prakrti, Pradhana, Avyakta etc. PRAKRTI PROOFS FOR THE EXISTENCE OF PRAKRTI INFERENCE Continued … ..

15. Samkhya Philosophy Continued … .. PROOFS FOR THE EXISTENCE OF GUNAS Gunas are inferred from the objects of the world which are their effects. All objects in the world possess 3 characters capable of producing pleasure, pain and indifference. The same thing are pleasurable to some person, painful to another, and neutral to a third. Ultimate cause of things must have been constituted also by these 3 elements – Satva, Rajas and Tamas GUNA Prakrti is constituted by 3 Gunas Satva, Rajas and Tamas. Gunas are interwined like the three stands of a rope which binds the soul to the world. Gunas are inferred from the objects of the world which are their effects

16. Samkhya Philosophy Continued … .. SATTVA operates in … .. The manifestation of objects in consciousness ( Jnana ) Tendency towards conscious manifestation in the senses, the mind and the intellect. All sorts of lightness in the sense of upward motion (blazing up of fire, upward course of vapour, winding motion of air etc.) Pleasure in its various forms GUNA SATTVA Nature of pleasure and is light and illuminating.

17. Samkhya Philosophy Continued … .. RAJAS operates in … . Movements of itself and other things. Stimulations (Upashtambhaka) of things (fire spreads, wind blows, the sense follow their objects and mind become restless.) All painful experiences and is itself of the nature of pain. GUNA RAJAS Nature of pain, and is mobile and stimulating It helps Sattva and Tamas which are inactive and motionless in themselves to perform their functions.

18. Samkhya Philosophy Continued … .. TAMAS operates in … . Resisting the principle of Rajas or activity in so far as it restrains the motion of things. Counteracting the power of manifestation in the mind, the intellect and other things. Producing ignorance, darkness, confusion and bewilderment (Moha). Inducing Sleep, Drowsiness and laziness. GUNA TAMAS Tamas is of the nature of indifference (Vishada) and is heavy (Guru) and enveloping (Avaranaka). It is the principle of passivity and negativity in things.

19. Samkhya Philosophy Continued … .. They always go together and can never be separated from one another (Just as oil, wick and flame) They co-operate to produce the objects, although they possess different and opposed qualities. Each of them tries to suppress and dominate the others. Sarupaparinama – During Pralaya of the world, the Gunas change, each within itself. At this state Gunas can’t create anything. Virupaparinama – During Srshti of the world. One of the Gunas dominates over the others which become subordinate to it. When it happens, creation starts. GUNA – Common features. Gunas are in the state of both conflict and co-operation with one another. Subject to constant change and transformation 2 types of change – Sarupaparinama (Homogeneous) Virupaparinama (Heterogeneous)

20. Samkhya Philosophy Continued … .. PROOFS FOR THE EXPERIENCE OF THE SELF All objects in the world are means to the ends of a being. That being must be quiet different and distinct from the objects. All material objects including the mind and intellect must be controlled and directed by some intelligent principle . The pleasure, pain and indifference occurs in the objects, are experienced by some conscious experiencer. If the Soul doesn’t exist, the concept of liberation would be meaningless. PURUSHA or The SELF The self is an indubitable reality. The feeling of one’s existence. The Self is pure, eternal and all pervading consciousness. The Self is always the subject of knowledge. Ananda and consciousness are different things. Self has neither change nor activity. It is free from all attachments and unaffected by all objects.

21. Samkhya Philosophy Continued … .. PROOFS FOR THE REALITY OF MANY SELVES If all persons had one Self ……… The birth and death of one would cause the birth and death of all. Activity of any one must make all others active. There couldn’t have been any distinction between human beings, birds and gods. PURUSHA or The SELF Reality of many selves SELF is plural. Each Self is connected with each body.

22. Samkhya Philosophy Continued … .. The evolution of the world cannot be due to the self alone, for it is inactive; nor can it be due to Prakrti alone, for it is non-intelligent. The contact between Purusha and Prakrti is just as a blind man and a lame man can co-operate to serve their respective interests. Prakrti requires the help of Purusha in order to be known by someone and Purusha requires the help of Prakrti in order to discriminate itself from the latter and thereby attain liberation. Evolution of the World. The evolution of the world has its starting point in the contact between Purusha and Prakrti.

23. Samkhya Philosophy Continued … .. THE COURSE OF EVOLUTION Prakrti Mahat Ahamkara 5 Sense Organs 5 Organs of action Manas 5 Tanmatras 5 Gross physical elements Evolution of the World. Continued … .. There is a disturbance of the equiliburium in Gunas due to the contact. Rajas is disturbed first and then the Gunas begin to vibrate. There is a gradual differentiation and integration of the 3 Gunas, and as a result of their combinationin different proportions, the various objects originates

24. Samkhya Philosophy Continued … .. Buddhi manifest itself and other things. In the pure (Satvika) condition of Buddhi, It has such attributes as Dharma, Jnana, Vairagya. When it is vitiated by Tamas, It has Adharma, Ajnana, Asakti or Avairagya and Anaiswarya. Buddhi transcends all physical things and qualities. It reflects the consciousness of the self in such a way as to become apparently conscious and intelligent. Evolution of the World. Mahat (Buddhi)

25. Samkhya Philosophy Continued … .. Feeling ‘I’ and ‘Mine’. By this, The Self wrongly considers itself to be an agent of action, a desirer of ends and an owner of properties. Ahamkara determines our attitude towards the objects of the world. Senses perceive objects – mind reflects on them – Intellect determine the object – Ahamkara consider the object as ‘I’ or ‘Mine’ Evolution of the World. Ahamkara

26. Samkhya Philosophy Continued … .. Sattvika/Vaikarika Ahamkara; when the element of Satva predominates in it. Taijasa/Rajasa Ahamkara; when the element of Rajas predominates in it . Bhutadi/Tamasa when Tamas predominates Satvika Ahamkara – 11 organs Tamasa Ahamkara – 5 subtle elements Rajasa Ahamkara – Supplies energy for the other two. Evolution of the World. 3 kinds of Ahamkara

27. Samkhya Philosophy Continued … .. Valid knowledge is a definite and an unerring cognition of some object (Arthaparicchithi) through the modification of Buddhi which reflects the consciousness of the self in it. We have a true knowledge of objects when the intellect reflects the light or consciousness of the self. There are 3 factors in all valid knowledge – The Pramata, Prameya, Pramana. Pramata – Consciousness Pramana - The Citta Vrtti through which the self known as an object . Prameya – The Object presented to the self through the Cittavrtti Epistemology KNOWLEDGE Only 3 Pramanas Perception Inference Testimony

28. Samkhya Philosophy Continued … .. NIRVIKALPA Indeteminate arises at the first moment of contact between a sense and its object. It is the antecedent to all mental analysis and synthesis of the sense-data. It is unverbalised experience. SAVIKAPLA The result of the analysis, synthesis, and interpretation of the sense-data by mind. It determines the name and quality of the things and their relations to each other. Epistemology KNOWLEDGE Perception. It is the direct cognition of an object through its contact with some sense. Nirvikalpa (Indeterminate) Savikalpa (Determinate)

29. Samkhya Philosophy Continued … .. THE CLASSIFICATION OF INFERENCE VITA AVITA PURVAVAT SAMANYATO-DRSHTA VITA – Affirmation (Eg. Fire-Smoke) AVITA – Negation (Eg. Sound must be a quality because it cannot be a substance or an activity or a relation) PURVAVAT – Based on the observed uniformity of concomitance between two things SAMANYATO-DRSHTA - Based on similarity of two things. Epistemology INFERENCE The knowledge of one term of a relation, which is not perceived, through the other which is perceived and known to be invariably related to the first. We get the knowledge of a universal relation between two things from the repeated observation of their concomitance.

30. Samkhya Philosophy Continued … .. THE CLASSIFICATION OF SABDA LAUKIKA VAIDIKA Laukika – Depends on perception and inference. Sankhya doesn’t consider this as a separate Pramana. Vaidika – As not made by any person, the Vedas are free from all defects and imperfections . They are therefore, infallible, and possess self-evident validity. The Vedas embody the intuitions of enlightened seers Epistemology SABDA Authoritative statements which gives us the knowledge of objects which cannot be known by perception and inference.

31. Samkhya Philosophy Continued … .. Ignorance is the cause of suffering. Non discrimination between Self and non Self is Ignorance. One should attain Vivekajnana to be liberated. Vivekajnana is a direct knowledge or clear realization of the fact that the Self is not the body, mind and the intellect. The attainment of liberation means, just the clear recognition of the Self as a reality which is beyond time, space and above the mind and body and therefore essentially free, eternal and immortal. Jivanmukti and Videhamukti. Mukti is not a state of joy as conceived in the Vedanta. LIBERATION Avoidance of 3 kinds of pains; Adhyatmika Bodily and mental sufferings Adhibhautika Pain from natural causes. Eg.Murder , snamke-bite, prick of thron etc. Adhidaivika Suffering from supernatural causes.

32. Samkhya Philosophy Continued … .. Ultimate cause of the world is the eternal and ever changing Prakrti. God is eternal but not changing. What is unchanging, cannot be the cause of anything. The world is so full of sin and suffering that it can hardly be said to be the work of God. A perfect being cannot have any unfulfilled desires and unattained ends. If God is so, Why did He create this Universe? If Jiva is included within God as His parts, they ought to have some immortal powers. So there is no GOD as the creator. Prakrti created this Universe for the Good of the individual selves. GOD Anti theistic proofs of the classical Sankhya

33. YOGA Founder- PATANJALI Literature - YOGASUTRA

34. YOGA Philosophy Continued … .. Yoga Sutra – Patanjali Commentaries Vyasabhashya of Vyasa Tattvavasisaradi of Vachaspati Misra Yoga Varttika of Vijnana Bhikshu Bhojavrtti of Bhoja Chayavyakhya of Nagesa Texts major … .

35. YOGA According to Yogatattva Upanishad, There are four kinds of Yoga ie. Mantra Yoga Laya Yoga Hatha Yoga Raja Yoga Patanjali grafted the diverse ideas of Yoga on the metaphysics of Samkhya. Patanjali was not the founder of the Yoga, but an editor. He systematized the facts in Yoga. Last chapter of Raja Yoga may be an addition to the original work by some one. Etymology Yuj Samadhau/Yujir Yoge – Dhatu Yoga Upanishads Sansdilya, Yogatattva, Dhyanabindu, Hamsa, Nadabindu, Yogakundali, Amrtananda, Varaha etc, Yoga Sutras - 4 Chapters Samadhipada – 51 Sutras Sadhanapada – 55 Sutras Vibhutipada – 55 Sutras Kaivalyapada – 34 Sutras Totlal = 195

36. YOGA Philosophy Continued … . PATANJALI Some scholars identify the three as same person, others don’t. Some identify the Grammarian and the Yoga writer to be the same person. According to S.N.Das Gupta, Patanjali composed Yoga Sutras at a time when the later forms of Buddhism had not developed. There fore the first three chapters of the Yoga Sutras must be placed about the 2 nd century B.C. Since there is no evidence to identify the Grammarian Patanjali with Yoga writer. 3 Patanjalis are known in ancient Indian Literature. Composer of Yoga Sutras Topic: Yoga Composer of Mahabhashya Topic: Grammer Composer of Rajamrganka and Patanjalatantra Topic: Medicine

37. YOGA Philosophy Continued … . YOGA IS CLOSELY ALLIED TO SANKHYA SYSTEM IN MANY POINTS Epistemology – Accepts 3 Pramanas Metaphysics – Twenty five principles (But believes in God as the Supreme Self distinct from other selves) Liberation – by attaining Vivekavijnana. The special interest of this system is in the practice of Yoga as the sure means of attaining Vivekavijnana. YOGA AND SANKHYA

38. YOGA Philosophy Continued … . 5 KINDS OF MENTAL MODIFICATIONS PRAMANA - True cognition. Perception, Inference, Testimony. VIPARYAYA - False cognition Wrong knowledge of objects as what they are not and it includes doubt or uncertain cognitions. VIKALPA - Verbal cognition Verbal idea caused by words, to which no real facts correspond. Eg. Rahu’s head, consciousness of the Soul etc. NIDRA - Sleep. A kind of mental modification concerned in the experience of the absence of knowledge, due to the preponderance of Tamas. SMRTI – Memory Reproduction of past experiences without any alteration or innovation. CHITTA The first product of Prakrti , in which the element of Satva predominates. Buddhi including Ahamkara and the senses often called Chitta in Yoga, is always incessantly suffering changes like the flame of a lamp. It is spread all over the body. When the Chitta is related to an object, it assumes the form of that object. This is called Chittavrtti(modification).

39. YOGA Philosophy Continued … . PATANJALI Every Man has has infinite numbers of births in their past lives In all these lives same chitta was always following him. The chitta has thus collected within itself the instincts and tendencies of all those different lives. These are knotted like a net and have been the root impressions. These root impressions are called Samskara The Instincts and tendencies of past lives are called Vasanas. CHITTA SAMSKARA and VASANA

40. YOGA Philosophy Continued … . 5 KLESAS OF MIND, THAT THE SELF CONSIDERS HAVING HIMSELF. AVIDYA – Wrong knowledge of the non-eternal as eternal etc. ASMITA – The false notion or perception of the self as identical with buddhi or the mind. RAGA – Desire for pleasure and the means of its attainment. DVESHA – Aversion to pain and the causes thereof ABHINIVESA – Instinctive fear of death in all creature Relation between the Mind and Self When mind is modified into any kind of Vrtti, the Self is reflected in it and is apt to appropriate it as a state of itself. Then the Self considers itself as having the characteristics of that object, the mind has been modified on. The Self considers itself to be the subject to birth and growth, decay and death at different periods of time.

41. YOGA Philosophy Continued … . BONDAGE The Self identifies itself with mental modifications. So, it feels pleasure or pain out of the objects of the world. LIBERATION One should restrain the activities of the body, the senses and the mind and finally suppress all the modifications of citta. When the waves of the Karya Citta lie down and leave the citta in a state of Karana-citta , the self realize itself as distinct from the mind-body complex and as free, immortal and self shining. BONDAGE And LIBERATION

42. YOGA Philosophy Continued … . Ksipta Under Rajas and Tamas. Attracted by objects of sense. Restless, doesn’t help to control the mind and senses. Not at all conducive to Yoga. Mudha Excess of Tamas. Tendency towards vice, ignorance and sleep. Viksipta Free from Tamas and has only a touch of Rajas. Manifesting all objects and makes for virtue, knowledge etc. Temporary concentration of Citta which is followed by distraction. 5 Levels of Mind Ksipta Mudha Non-conducive. Viksipta Ekagra Niruddha Conducive

43. YOGA Philosophy Continued … . Ekagra Purged of the impurity of Rajas and perfect manifestation of Sattva Beginning of prolonged concentration of the mind on any object. Reveal the true knowledge of the object and begins to cessation of all mental modifications. Continues to think or meditate. But, mental processes are not altogether arrested. Niruddha Cessation of all mental functions, including even that of concentration of Ekagra level. Mind is left in its original, unmodified state of calmness and tranquility. 5 Levels of Mind Ksipta Mudha Non-conducive. Viksipta Ekagra Niruddha Conducive

44. YOGA Philosophy Continued … . Samprajnata Establishment of Ekagra level. Trance of meditation, in which there is a clear and distinct consciousness of the object of contemplation. Also known as Samapatti. Asamprajnata Establishment of Niruddha level. All mental modifications being stopped. Nothing is known or thought of by the mind. There are no ripples in the placid surface of mind. 2 types of Samadhi Samprajnata and Samadhiyoga. Asamprajnata

45. YOGA Philosophy Continued … . Savitarka The mind is concentrated on any gross physical objects of contemplation. (Eg. Image of any God or Godess) Savichara Concentration on subtle objects like the tanmatras or subtle essences of the physical elements. Sananda Concentration on subtler objects like the senses, till their real nature becomes manifest to it. Sasmita Concentration herein is the asmita. Realization of the true nature of ego. 4 kinds of Samprajnata Samadhi Savitarka Savichara Sananda Sasmita

46. YOGA Philosophy Continued … . After realizing the nature of objects, the mind leaves them behind, till it becomes completely free from the thoughts of all objects. Puts a stop to all mental modifications and doesn’t rest on any object at all. The Self abides in its own essence as pure consciousness, enjoying the still vision of isolated self-shining existence. This is the final and stage of attainment of liberation. Asamprajnata Samadhi

47. YOGA Philosophy Continued … . Yama – consists in abstention from injury to life, from falsehood, theft, incontinence and avarice. Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha . Niyama – consists in the cultivation of good habits Saucha, Santosha, Tapas, Swadhyaya, Isvarapranidhana. Asana – is the adoption of steady and comfortable posture. Pranayama – is the regulation of breath. ie. Regulate inhalation, retention and exhalation of breath. Ashtanga Yoga Yama Niyama Bahiranga- Asana Sadhana Pranayama Pratyahara Dharana Antaranga- Dhyana Sadhana Samadhi

48. YOGA Philosophy Continued … . Pratyahara – consists in withdrawing the senses from their objects . Dharana – consists in fixing the mind on the desired object. Dhyana – is the steady contemplation of the object without any break. Samadhi – is the mind’s absorption in the object of contemplation Ashtanga Yoga Yama Niyama Bahiranga- Asana Sadhana Pranayama Pratyahara Dharana Antaranga- Dhyana Sadhana Samadhi

49. YOGA Philosophy Continued … . Klesa-Karma-Vipaka-Asayaih-Aparamrshtah purushaviseshah Isvarah. Klesa - All individual selves are more or less subject to afflictions, of ignorance, egoism, desire, aversion and dread of death. Karma – They have to do various kinds of works – good, bad and indifferent. Vipaka – Consequences of Karmas. Asaya – Infection of latent impressions of past experiences. It is GOD alone who is eternally free from all defects. GOD Yoga is theistic It admits GOD on both practical and theoretical grounds. God is the perfect spirit who is eternal, all pervading, omnipotent and omniscient.

50. YOGA Philosophy Continued … . The Vedas, Upanishads and other scriptures speak of the existence of GOD as the Supreme Self. According to the law of continuity, there are different degrees of knowledge and power. So, there must be a person who possesses perfect knowledge and perfect power. He is GOD. Devotion to God is the best means for concentration and restraint of mind. GOD Proofs of the existence of GOD.

51. NYAYA

52. NYAYA Founder- GAUTAMA/AKSHAPADA Literature - NYAYA SUTRAS

53. NYAYA Philosophy Continued … .. NYAYA Sutra – Gautama 5 Adhyayas Each adhyaya 2 ahnikas Commentaries Nyaya bhashya – Vatsyayana Nyaya Vartika – Uddyotakara Nyayavartika- tatparya-tika – Vachaspati Nyayavartika – Tatparyaparisuddhi, Kusumanjali - Udayana Nyayamanjari – Jayanta Prachina Nyaya – Gautama Navya Nyaya – Nagesa (author of Tattvachintamani) NYAYAVIDYA/TARKASASTRA/ ANVIKSHIKI Texts major … .

54. NYAYA Philosophy Continued … .. 16 PADARTHAS PRAMANA PRAMEYA SAMSAYA PRAYOJANA DRSHTANTA SIDDHANTA AVAYAVA TARKA NIRNAYA VADA JALPA VITANDA HETVABHASA CHALA JATI NIGRAHASTHANA This philosophy is primarily concerned with the conditions of correct thinking and the means of acquiring a true knowledge of reality Its ultimate end is liberation, although its main interest is in logic.

55. NYAYA Philosophy Continued … .. Perception Inference Comparison Testimony 16 PADARTHAS PRAMANA , PRAMEYA, SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA Way of knowing anything truly.

56. NYAYA Philosophy Continued … .. PRAMEYA Atma Body Senses Sense objects Buddhi Mind Activity Dosha (Raga, Dvesha etc.) Rebirth Phala (Experiences of pleasure and pain) Dukha Liberation (Apavarga) 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA A knowledge or an object of true knowledge

57. NYAYA Philosophy Continued … .. Mind’s wavering between different conflicting views with regard to the same object. Doubt is not certain knowledge, nor is it the mere absence of knowledge, nor is it an error. It is a positive state of cognition of mutually exclusive characters in the same thing at the same time. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA , PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA State of uncertainity.

58. NYAYA Philosophy Continued … .. We act either to obtain desirable objects or to get rid of undesirable ones. Both these constitute the end of activities Prayojana is the object for which or To avoid which one acts 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA , DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

59. NYAYA Philosophy Continued … .. Useful and necessary part of any discussion or reasoning. It should be accepted by both the parties in the discussion without dispute or difference of opinion. Eg. There is fire in the hill because there is smoke in it. Wherever is smoke there is fire, as such in the case of Kitchen. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA , SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA Undisputed fact which illustrate a general rule.

60. NYAYA Philosophy Continued … .. A view that a certain thing is or is such and such . If this view is accepted as true in a system, it’ll be considered as a doctrine. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA , AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA What is taught and accepted as true in a system or school.

61. NYAYA Philosophy Continued … .. A member of the syllogism (Anumana). There are 5 Avayavas. Pratijna Hetu Udaharana Upanaya Nigamana 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA , TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

62. NYAYA Philosophy Continued … .. Indirect way of justifying a certain conclusion by exposing the absurdity of its contradictory. Form of supposition (uha), but is an aid to the attainment of valid knowledge. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA , NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

63. NYAYA Philosophy Continued … .. Certain knowledge about anything attained by means of any of the legitimate methods of knowledge. Usually preceded by doubt and requires a consideration of all the arguments for and against a certain view of doctrine. It is just the ascertainment of truth about something by means of any of the recognized methods 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA ,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

64. NYAYA Philosophy Continued … .. A discussion which is conducted according to logical rules and aims only at finding out the truth of the matter discussed. The exponent and the opponent tries to establish his own position and refute the other. But, both try to arrive at truth. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA, VADA , JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

65. NYAYA Philosophy Continued … .. Mere wrangling in which the parties aim only at victory over each other, but do not make an honest attempt to come to truth. Parties aim at victory only and therefore, make use of invalid reasons and arguments with the full consciousness that they are such. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA , VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

66. NYAYA Philosophy Continued … .. A kind of debate in which the opponent does not establish his own position but only tries to refute that of the exponent. Parties tries to win simply by refuting the other’s position. It is a sort of cavil, in which the opponent indulges in a merely destructive criticism. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA , HETVABHASA, CHALA, JATI, NIGRAHASTHANA

67. NYAYA Philosophy Continued … .. A Hetu or reason which appears as, but really is not a valid reason. It is generally taken to mean the fallacies of inference. Hetvabhasas are- Savyabhichara Viruddha Satpratipaksha Asiddha Badhita 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA , CHALA, JATI, NIGRAHASTHANA

68. NYAYA Philosophy Continued … .. A kind of quibble in which as attempt is made to contradict a statement by taking it in a sense other than the intended one. Eg. One says – The boy is nava-kambala . (possessed of new blanket). Other unfairly objects; he is not nava-kambala (possessed of nine blanket ) Here the latter is using Chala 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA , JATI, NIGRAHASTHANA

69. NYAYA Philosophy Continued … .. Evasive and shifty answer to an argument. Based on a futile argument on any kind of similarity or dissimilarity between two things to controvert another sound argument. One argues – ‘Sound is non-eternal, because it is an effect like the pot’. Other objects – ‘Sound is eternal because it is incorporeal like the sky’. 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI , NIGRAHASTHANA

70. NYAYA Philosophy Continued … .. A ground of defeat in debate. Two primary grounds of of such defeat are Misunderstanding Want (lack) of understanding 16 PADARTHAS PRAMANA, PRAMEYA , SAMSAYA, PRAYOJANA, DRSHTANTA, SIDDHANTA, AVAYAVA, TARKA, NIRNAYA,VADA, JALPA, VITANDA, HETVABHASA, CHALA, JATI, NIGRAHASTHANA

71. NYAYA Philosophy Continued … .. KNOWLEDG E - is the manifestation of objects .

72. NYAYA Philosophy Continued … .. LAUKIKA (Ordinary ) Usual sense contact with objects present to sense. 2 Kinds – External and Internal. ALAUKIKA (Extra-ordinary) The object is not present to the sense, but is conveyed through an unusual medium. 3 Kinds – Samanya lakshana. Eg . All men are mortal Jnana lakshana. Eg. Ice looks cold Yogaja. Eg.Past and future etc. There are 6 organs of knowledge – 5 senses + Manas PRAMANAS Perception Definite and true cognition of objects produced by sense--object contact. Immediate cognition.

73. NYAYA Philosophy Continued … .. NIRVIKALPA Cognition of the mere existence of a thing without any explicit recognition and characterization of it. SAVIKALPA The object is judged as a particular kind of thing with its own qualities like name and form. PRATYABHIJNA Cognition of an object as what was cognized before. PRAMANAS Perception Other 3 Kinds

74. NYAYA Philosophy Continued … .. 3 steps in Anumana. The knowledge or apprehension of hetu. Recollection of the relation of invariable concomitance between hetu and sadhya. The resulting knowledge of the existence of the unperceived sadhya in the Paksha 3 terms in Anumana . Minor term – Paksha Subject with which we are concerned in any inference. Major Term – Sadhya Object which we want know in relation to the Paksha. Middle term – Hetu Reason for our relating the sadhya to the paksha. PRAMANAS Inference Process of knowing something, not by through the medium of a mark that is invariably related to it. Eg. The Hill is fiery, because it smokes, and whatever smokes id fiery.

75. NYAYA Philosophy Continued … .. Pratijna – which asserts something Eg. Ram is mortal Hetu – which states the reason for this assertion. Eg. Because he is a man. Udaharana – is the universal proposition, showing the connection between the reason and the asserted fact. Eg. All men are mortal, like Ravi. Upanaya – Application of the universal proposition to the present case. Ram is also a man. Nigamana – is the conclusion which follows from the preseding propositions. Eg. Therefore he is mortal. PRAMANAS Inference 5 Avayavas in anumana

76. NYAYA Philosophy Continued … .. Vyapti is regarded as the logical ground of inference. It implies a corelation between 2 facts. – Vyapya and Vyapaka. It is of 2 kinds – Samavyapti – equal extension. Visamavyapti – unequal extension. In some cases the relation of co-existence is dependent on certain conditions (Upadhi) So, Vyapti is that relation of co-existence between the hetu and sadhya which is independent of all conditions. PRAMANAS Inference VYAPTI The invariable and unconditional relation of concomitance between hetu an sadhya is technically called Vyapti .

77. NYAYA Philosophy Continued … .. Anvaya – Agreement in presence Where there is smoke, there is fire. Vyatiraka – Agreement in absence. Wherever there is no fire, there is no smoke. Vyabhicharagraha – We don’t observe any contrary instance in which one of them is present without the other. Upadhinirasa – Elimination of upadhis or conditions on which the relation may be possibly dependent. Tarka – Proving the proposition indirectly by a universal law. Each effect has its own cause Samanyalakshana – Proposition of the universal law or phenomena/generalization. All men are mortal. PRAMANAS Inference VYAPTI Methods of ascertaining Vyapti (Vyapti-nirnaya-upadhis)

78. NYAYA Philosophy Continued … .. Swartha – Inference for oneself. Parartha – aims at proving or demonstrating the truth of the conclusion to other men. Purvavat – We infer the unperceived effect from a perceived cause Inferring future rain from the appearance of dark heavy clouds. Seshavat – We infer the unperceived cause from a perceived effect. Inference of past rain from the swift muddy current of the river. Samanyatodrshta – When the Hetu is not related to the sadhya neither as a cause nor as an effect. On seeing the different positions of moon, we infer that it moves, although, the motion might not have been perceived by us. PRAMANAS Inference 3 Kinds of Classification. Swartha and Parartha Purvavat, Seshavat, Samanyatodrshta Kevalanvvayi, Kevalavyatireki and Anvayavyatireki

79. NYAYA Philosophy Continued … .. Kevalanvayi – based on a Hetu which is always positively related to the sadhya. All knowable objects are nameable; The Pot is a knowable object; Therefore the Pot is nameable. Kevalavyatireki – When the Hetu is only negatively related to the major. What is not different from other elements has no smell; The earth has smell; Therefore the earth is different from other elements. Anvayavyatireki – When the Hetu is both positively and negatively related to the Sadhya. All smoky objects are fiery; The Hill is smoky; Therefore the hill is fiery. No non-fiery object is smoky; The Hill is smoky; Therefore the hill is fiery. PRAMANAS Inference 3 Kinds of Classification. Swartha and Parartha Purvavat, Seshavat, Samanyatodrshta Kevalanvvayi, Kevalavyatireki and Anvayavyatireki

80. NYAYA Philosophy Continued … .. Savyabhichara – Irregular Paksha. All bipeds are rational; Swans are bipeds; Therefore swans are rational. Here the paksha ‘biped’ is not uniformly related to the hetu ‘rational’ Viruddha – Contradictory Hetu. Sound is eternal because it is caused. ‘Caused’ doesn’t prove the eternality of sound, but mortality. Satpratipaksha – Inferentially contradicted hetu. Sound is eternal because it is audible. The sound is non-eternal because it is produced like a pot. Inference is contradicted by other inference. PRAMANAS Inference HETVABHASA (Fallacies of Anumana) Savyabhichara Viruddha Sapratipaksha Asiddha Badhita

81. NYAYA Philosophy Continued … .. Asiddha – Unproved Hetu. The sky lotus is fragrant because it has lotusness in it like a natural lotus . The hetu has no locus stand, since sky lotus is non-existent. Badhita – Non-inferentially contradicted Hetu. Fire is cold, because it is a substance. Non existence of coldness and existence of hotness is perceived in fire. Here inference is contradicted by perception. PRAMANAS Inference HETVABHASA (Fallacies of Anumana) Savyabhichara Viruddha Sapratipaksha Asiddha Badhita

82. NYAYA Philosophy Continued … .. It is a source of knowledge of the relation between a word and its denotation ( Samjna-samjni-sambandha-jnana ) Upamana is just a way of knowing the denotation of words, or the relation between names and the objects denoted by them. The grounds of knowledge in Upamana are a given description of the objects to be known and a perception of their similarity. PRAMANAS Comparison (Upamana) Process of naming objects through a given description by an authoritative person. Eg.State ment of an authoritative person ‘ Gavaya is an animal like a cow ’ - to other one who doesn’t know what is Gavaya –

83. NYAYA Philosophy Continued … .. 2 kinds of Sabda are Perceptible objects. (Drshtartha) Imperceptible objects (Adrshtartha) Another 2 kinds are Laukika Vaidika A sentence is a group of words arranged in a certain way. A word is a group of letters arranged in a fixed order. The essential nature of a word lies in its meaning. The capacity of word to recall its meaning is called ‘Sakti’, and it is said to be due to the will of God. PRAMANAS Testimony (Sabda) Sabda consists in understanding the meaning of the statement of a trustworthy person.

84. NYAYA Philosophy Continued … .. Akanksha Mutual need of the words of a sentence for expressing a complete sense. ‘Bring …… (what?) …… .the jar.’ Yogyata Mutual fitness of the words. ‘Irrigating with fire ‘ Sannidhi Proximity between the words of a sentence. ‘Bring … ..(lag of time) … the cow’. Tatparya Meaning intended to be conveyed by a sentence. ‘Saindhavam Anaya’/ BAT PRAMANAS Testimony (Sabda) 4 conditions of an intelligible sentence

85. NYAYA Philosophy Continued … .. Time, space and Akasa constitutes the physical world. Physical world is the product of the four kinds of atoms of earth, water, fire and air. It contains all the composite products of these atoms, and their qualities and relations, including organic bodies, the senses and the sensible qualities of things. The physical substance of Akasa and the non physical substances like time and space belong to it. PRAMEYAS World of objects of knowledge.

86. NYAYA Philosophy Continued … .. Self is a unique substance to which all cognitions, feelings and conations belong as its attributes. Desire, Aversion and volition, pleasure, pain,and cognition are all qualities of the Soul. There are different selves in different bodies, because their experiences do not overlap but are kept distinct. The Self is indestructible and eternal. Self is infinite and ubiquitous (Vibhu), since it is not limited by time and space. PRAMEYAS SELF

87. NYAYA Philosophy Continued … .. The Self is distinct from the body, sense, mind and the stream of consciousness. The Self is neither intelligence nor consciousness or knowledge, but a knower, an ego or the ‘I’ and also an enjoyer ( Bhokta ) Consciousness is not an essential attribute of the soul substance. Conscious states arise in the self when it is related to body, senses and mind. Self is directly known through internal or mental perception. ( Manasapratyaksha ) PRAMEYAS SELF

88. NYAYA Philosophy Continued … .. Complete and absolute negation of /freedom from all pain and suffering. Soul is released from all the bonds of its connection with the body and the senses. So long as the soul is conjoined with the body, it is impossible to attain Apavarga. When the Soul severed from the body, the soul ceases to have any experience, painful or pleasurable and exists as a pure substance devoid of consciousness. LIBERATION (Apavarga)

89. NYAYA Philosophy Continued … .. One must acquire a true knowledge of the Self and all other objects of experience. One must know the Self as distinct from the body, the mind, the senses etc. He must first listen to the scriptural instructions about the Self.(sravana) Then h e should firmly establish the knowledge of the self by means of reasoning (Manana). Finally, he must meditate on the Self in conformity with the principles of Yoga (Nididhyasana) Later Naiyayikas state that the Jiva can attain Apavarga only by the grace of GOD. How to attain LIBERATION To attain liberation … ..

90. NYAYA Philosophy Continued … .. GOD is the ultimate cause of the creation, maintenance and destruction of the world. He created the world with eternal atoms, space, time, ether, minds and souls. The creation of the world means the ordering of the eternal entities which are co-existent with GOD. GOD is the first efficient cause of the world and not its material cause. He is the creator, preserver and destroyer of the world. He is infinite,eternal, omnipotent, and omniscient. GOD

91. NYAYA Philosophy Continued … .. He possesses to the full and six perfections (6 Aiswaryas) He is also the moral governer of all living beings including our selves. Man is efficient instrumental cause of his actions, GOD is their efficient directive cause (prayojaka karta) All composite and limited objects of the world must have an intelligent maker who is omnipotent and omniscient, and that is GOD. Adrsta is the stock of merit and demerit accuring from our good and bad actions. So our lot is determined by our own actions. But Adrsta being an unintelligent principle require to be guided by a supremely wise person – GOD. GOD

92. VAISESHIKA

93. VAISESHIKA Founder- KANADA Literature - VAISESHIKA SUTRA Commentary - Padartha-dharma-sangraha. of Prasastapada

94. Vaiseshika Philosophy Continued … .. Commentaries of Vaiseshika Sutra. Padartha-dharma-sangraha of Prasastapada. Commentary of Ravana Commentary on Prasastapada commentary are Kiranavali of Udayana Nyaya Kandali of Sridhara Nyaya - lilavati of Vallabhadeva Sapta-padarthi of Sivaditya Tarka-kaumudi of Laugakshi Bhaskara Bhashaparicheda of Viswanatha with its commentary Siddhanta-muktavali Texts major … .

95. Vaiseshika Philosophy Continued … . . Compairing Vaiseshika to Nyaya NYAYA Goal is the liberation of the Individual Self Ignorance is the root cause of all pain and suffering Liberation should be attained through right knowledge of reality. There are four Pramanas; Perception, inference, comparison and testimony. There are 16 Padarthas VAISESHIKA Goal is the liberation of the Individual Self Ignorance is the root cause of all pain and suffering Liberation should be attained through right knowledge of reality. There are only two Pramanas; Perception and inference. Comparison and Testimony is reduced to Inference. There are only 7 Padarthas.

96. Vaiseshika Philosophy Continued … .. Dravya (Substance) Guna (Quality) Karma (Action) Samanya (Generality) Visesha (Particularity) Samavaya (Relation of inherence) Abhava (Non-existence) 7 PADARTHAS Padartha literally means the object denoted by a word.

97. Vaiseshika Philosophy Continued … .. NINE KINDS OF DRAVYA Earth. (Prithvi) Quality – Smell. Eternal (atom) and non eternal Water. (Ap) Quality – Taste Eternal (atom) and non eternal Light. (Tejas) Quality – Color Eternal (atom) and non eternal Air. (Vayu) Quality – Touch Eternal (atom) and non eternal Ether. (Akasa) Quality – Sound Eternal and All pervading Dravya , Guna, Karma, Samanya, Visesha, Samavaya, Abhava. Dravya (Substance) is the substratum of qualities and actions and the material cause (Samavayi-karana) of composite things.

98. Vaiseshika Philosophy Continued … .. Time. (Kala ) Imperceptible. One, eternal and all pervading. Space. ( Dik) Imperceptible . One, eternal and all pervading . Soul. (Atma ) Quality – Knowledge. Eternal and all pervading. Substratum of consciousness. 2 Kinds. Jivatma and Paramatma. Mind. (Manas ) Imperceptible. Atomic. Experiencer of Joy and Sorrow. Dravya , Guna, Karma, Samanya, Visesha, Samavaya, Abhava.

99. Vaiseshika Philosophy Continued … .. An atom can neither be produced, nor be destroyed, because it has no parts. To produce, we have to combine the parts, whereas the atom has no parts To destroy, a thing is to break up into its parts, whereas the atom has no parts. Dravya , Guna, Karma, Samanya, Visesha, Samavaya, Abhava. ATOMS The existence of atoms is inferred as follows. “ The objects in this world are made up of parts, for to produce a thing is to combine certain parts in a certain way. If we separate the parts of a composite thing, we shall pass from larger to smaller upto the indivisible and minutest part which is termed – an atom.”

100. Vaiseshika Philosophy Continued … .. 24 kinds of QUALITY Sabda (Sound) Sparsa (Touch) Rupa (Color) Rasa (Taste) Gandha (Smell) Sankhya (Number) Parimana (Magnitude) Prthaktva (Distinctness) Samyoga (Conjunction) Vibhaga (Disjunction) Dravya, Guna , Karma, Samanya, Visesha, Samavaya, Abhava. Quality exists in a substance and has no quality or activity in it. Guna determines the nature and character of substances.

101. Vaiseshika Philosophy Continued … .. Paratva (Remoteness) Aparatva (Nearness) Buddhi (Cognition) Sukha (Pleasure) Dukha (Pain) Iccha (Desire) Dvesha (Aversion) Prayatna (Effort) Gurutva (Heaviness) Dravatva (Fluidity) Dravya, Guna , Karma, Samanya, Visesha, Samavaya, Abhava. 24 Kinds of Quality

102. Vaiseshika Philosophy Continued … .. Sneha (Viscidity) Samskara (Tendency) Dharma (Merit) Adharma (Demerit) Dravya, Guna , Karma, Samanya, Visesha, Samavaya, Abhava. 24 Kinds of Quality

103. Vaiseshika Philosophy Continued … .. All actions must subsist in limited corporeal substances (Murtadravya) There is no action in all pervading substances like Akasa, Space, Time and the Soul. There are 5 kinds of Karma . Utkshepana Avakshepana Akunchana Prasarana Gamana Dravya, Guna , Karma , Samanya, Visesha, Samavaya, Abhava. Physical movement. Karma is a transitive process by which one thing reaches another. It is regarded as the independent cause of the conjunction and disjunction.

104. Vaiseshika Philosophy Continued … .. 3 Kinds of Samanya Para. (Highest and All pervading) Beinghood (Satva) . All other universals come under this. Apara. (Lowest) Peculiar, just as Ghatatva etc. as the universal present in all Ghata s . Parapara. (Intermediate) Substantiality or thinghood just as Dravyatva in all dravyas and Gunatva in all Gunas Dravya, Guna, Karma , Samanya , Visesha, Samavaya, Abhava. Samanya is the class/Universal essence in a group of each substances/objects. It exists in Dravya, Guna and Karma It do not exists in Time and Space.

105. Vaiseshika Philosophy Continued … .. It distinguishes one substance from another irrespective of equal or different. Viseshas are eternal. It belongs to anything made up of parts. There are innumerable Viseshas. Visesha is imperceptible but supersensible. Dravya, Guna, Karma , Samanya, Visesha , Samavaya, Abhava. Peculiarity (Visesha) is the unique individuality of the eternal substances.

106. Vaiseshika Philosophy Continued … .. Samyoga is a temporary or non-eternal relation between two things, which can exist in separation from each other. Eg. Two balls moving from opposite directions meet at a certain place. Samavaya is a permanent or eternal relation between two entities, of which one inheres in the other. Eg. The color in flower, An action in a substance, the universal in the individuals. Dravya, Guna, Karma , Samanya, Visesha, Samavaya , Abhava. There are two main relations Samyoga (Conjunction) Samavaya (Inherence)

107. Vaiseshika Philosophy Continued … .. Samsargabhava – The Absence of something in something else. This is of 3 kinds Praga bhava Non-existence of a thing before its production. Dhvamsabhava Non-existence after the destruction Atyantabhava Absolute non-existence in the past, present and future. Anyonyabhava – One thing is not another thing It implies the difference of one thing from another. Dravya, Guna, Karma , Samanya, Visesha,, Samavaya, Abhava . Non-existence is of two kinds. Samsargabhava Anyonyabhava

108. Vaiseshika Philosophy Continued … .. All composite objects are constructed by the combination of atoms and destroyed through their separation. The first combination of 2 atoms is called Dvyanuka. Combination of 3 Dvyanuka is called Tryanuka or Trasarenu. Tryanuka is the minimum perceptible object. The world is composed of the 4 kinds of atoms. Dvyanuka, Tryanuka, Chaturanuka, larger compounds CREATION AND DESTRUCTION Universe is created with atoms. The Ultimate source of the actions of atoms is to be found in the creative or the destructive will of the Supreme Being who directs the operations of atoms according to the unseen Adrshta of individual Souls

109. Vaiseshika Philosophy Continued … .. Creation started by the will of Maheswara. Every creation is preceded by a state of destruction and every destruction of is preceded by some order of creation. To create is to destroy an existing order of things and usher in a new order. Air-Water-Earth-Fire-Brahmanda- are created respectively through atoms by GOD. The BRAHMA entrusts the work of creation with proper adjustment between merit and demerit. The Adrsta of Individual souls guides the process of creation. CREATION AND DESTRUCTION The Universe is a system of physical things and living beings having bodies with senses and possessing mind, intellect and egoism. All these exist and interact with one another in time, space and Akasa. Living beings are souls who enjoy or suffer in this world . The world has a moral order.

110. Vaiseshika Philosophy Continued … .. Destruction is started by the destructive will of God. Destructive adrsta ceases the function for the active life of experience. There occurs the disjunction of atoms and consequent disintegration of the body and senses. Then atoms only remain in their isolation. Atoms of physical elements are subject to disjunction and disintegration. CREATION AND DESTRUCTION

111. MIMAMSA

112. (PURVA) - MIMAMSA Founder- JAIMINI Literature - JAIMINIYA SUTRA Main Preceptors: Kumarila Bhatta Prabhakara

113. Mimamsa Philosophy Continued … .. Mimamsa Sutras of Jaimini. Commentaries of Sabara Bhartrmitra Bhavadasa Hari Upavarsha Slokavarttika of Kumarilabhatta Tantravarttika Tuptika Vidhiviveka of Mandana Misra Mimamsanukramani of M.Misra Sastradipika, Tantraratna, Nyayaratnamala of Parthasarathi Misra. Texts major … .

114. Mimamsa Philosophy Continued … .. Ritualistic side of the Vedic culture. Two sided growth ; methodology and Philosophy. Giving methodology of interpretation with the help of which the complicated Vedic injunctions regarding rituals. Supplying a philosophical justification of the beliefs on which ritualism depends. Believes in infallibility of the Vedas. The world is real and our life and actions performed here are not mere dreams. Metaphysics ‘Mimamsa’ means ‘ Solution of some problem by critical examination of grounds’.

115. Mimamsa Philosophy Continued … .. 2 kinds of KNOWLEDGE Immediate (nirvikalpa) knowledge of an object without interpretations. Mediate. (savikalpa) knowledge of an object with interpretations. Valid knowledge is one which yields some new information about something, not contradicted by any other knowledge, not generated by defective conditions Theory of KNOWLEDGE

116. Mimamsa Philosophy Continued … .. Perception Completed in 2 stages – Nirvikalpa and Savikalpa. The objects known in perception are real and possess diverse characters. Comparison Knowledge of Similarity about an absent object is obtained by comparison. Similarity is not a quality, nor a universal. It is a separate category. Theory of KNOWLEDGE Epistemology Prabhakaras admit 5 sources of knowledge, while Bhattas admit six.

117. Mimamsa Philosophy Continued … .. Testimony (Sabda) Two kinds – Pauruseya and Apauruseya Pauruseya consists in the written and spoken testimony of some person. Apauruseya denotes the authority of the Vedas. Siddhartha-vakya give information as to the existence of objects Vidhayaka-vakya give directions for the performance of some action Theory of KNOWLEDGE Epistemology

118. Mimamsa Philosophy Continued … .. Testimony (Sabda).. The Vedas are valued as the impersonal source of commandments. The sole use of the Vedas lies in directing rituals. Every type f knowledge – ordinary, scientific or philosophical- is valuable only if it leads to some ritualistic activity. The Vedas are not the work of any person; they are eternal. The Vedas are infallible. The statement of a reliable person is also valid Theory of KNOWLEDGE Epistemology

119. Mimamsa Philosophy Continued … .. Postulation ( Arthapatti ) Postulation is the necessary supposition of an unperceived fact to explain some conflicting phenomena. Eg – Fatty Devadatta isfasting during the day. Arhapatti doesn’t come under perception because we don’t see the man eat at night. Nor is it a case of inference, because there is no Vyapti between fatness and eating at night. 2 kinds of Arthapatti are Drshtarthapatti – something which is perceived Srutharthapatti – Used to explain the meaning of word Theory of KNOWLEDGE Epistemology

120. Mimamsa Philosophy Continued … .. Anupalabdhi Anupalabdhi yields an immediate knowledge of non-existence. Anupalabdhi can be obtained neither from perception ( it is a negative fact which cannot stimulate any sense as a positive fact ) nor from inference ( A Vyapti between non-perception and non-existence is not possible ). All non-perception doesn’t prove non-existence Theory of KNOWLEDGE Epistemology

121. Mimamsa Philosophy Continued … .. The conditions of Knowledge generate its validity. Pramanyam Svatah Utpadyate. (Validity of the knowledge not arises from any extra conditions) Pramanyam svatah Jnayate. The validity of a knowledge is known as soon as it arises. Belief doesn’t await the verification of the knowledge by some other knowledge. Thus, the validity of Vedas are self evident and not dependent on inference. The Validity of KNOWLEDGE In the presence of sufficient conditions, knowledge arises with a belief in its truth. Such knowledge leads to successful activity and not to any contradiction.

122. Mimamsa Philosophy Continued … . . Compairing Swatahpramanyavada (Mimamsa) and Paratahpramanyavada (Nyaya) Swatah Pramanya All knowledge excepting Smrti is valid in itself. Validity of knowledge appears immediately with its rise though its invalidity may be derived from later experience ( Jnanasya Pramanyam svatah, Apramanyam Paratah ) Knowledge attained is proved invalid when later on a contradictory experience ( Badhaka Jnana ) comes in. Paratah Pramanya Knowledge has no self validity. Validity is assertained by Samvada with the objective facts of experience. The validity of knowledge is attained by practical experience of the object and the fulfillment of our purposes from which ( Arthakriyajnana or Phalajnana )

123. Mimamsa Philosophy Continued … . . The Validity of KNOWLEDGE ERROR (Bhramajnana) PRABHAKARA Every knowledge is true. Mistaking a rope for a serpent, the distinction between the perceived rope and remembered serpent is not observed. The cognitive defect here is a lapse of memory (smrti-pramosa) or vivekagraha. This view is called Akhyativada. BHATTA Error consists, due to the wrong relation of the real objects. In the rope-serpent case, both the subject and the predicate are real. The existing rope is brought under the serpent-class which also exists in the world. In the two moon illusion, two real parts of space perceived are attributed to the real moon perceived. Bhatta view is called ‘Viparitakhyati vada’.

124. Mimamsa Philosophy Continued … .. It believes in the reality of the perceived world, and of other objects. There are souls. They are eternal spiritual substance. The material world arises out of atoms in accordance with the moral law of Karma. The world is composed of Bhogayatana – Living bodies Bhoga-sadhana – Sensory and motor organs Bhogya vishaya – The objects to be suffered and enjoyed. Mimamsa is pluralism and realism, but not empiricism. General Outlook

125. Mimamsa Philosophy Continued … .. There is a power in every cause. It produces the effect when it is not obstructed. Theory of Apurva/Adrshta The Ritual performed here generate in the soul of the performer an unperceived potency called Apurva which remains in the soul and bears fruit when circumstances are favorable. The Soul is an eternal, infinite substance which has the capacity for consciousness. Consciousness is not the essence of the Soul, but an adventitious quality which arises when some conditions are present. General Outlook … .

126. Mimamsa Philosophy Continued … .. The Souls are subject to bondage and can also obtain liberation. Prabhakara doesn’t accept a Self which is both subject and object. (Karma-Kartr-virodha) According to them Self is revealed as the subject only. According to Prabhakara – Knowledge reveals itself as well as its object and subject. According to Bhatta – ‘Knowledge is inferred from the knownness of its onject’. General Outlook … .

127. Mimamsa Philosophy Continued … .. A ritual must be performed because it is enjoined by the Vedas, and not with any other motive . The primary object of performing a sacrifice is not worship; it is not to please any deity. Nor is it purification of the soul or moral improvement. A duty is to be performed just because the Vedas command us to perform them. The conception of duty for duty’s sake. An obligatory duty is not to be done with any interested motive, yet the universe is so constructed that a person who performs his duty doesn’t go unrewarded. General Outlook … . DUTY (Dharma)

128. Mimamsa Philosophy Continued … .. According to early Mimamsaka, Heaven is the highest good. Liberation replace heaven later on. The performance of actions, good or bad, if dictated by any desire for enjoyment of objects, causes repeated birth. The disinterested performance of obligatory duties and knowledge of the self, the Karmas accumulated in the past are also gradually worn out. He is never born again. Liberation is an unconscious state free from pleasure and pain. General Outlook … . Highest Good Bondage And Liberation.

129. Mimamsa Philosophy Continued … .. The Mimamsa rejects proofs of God’s existence. Mimamsa believes in Polytheism. But the deities are not regarded as objects of worship. They have any existence anywhere except in Vedic hymns that describe them. They do not belong to the space time world; they are not existing persons; but types. Deities are eternal and self manifesting concepts, since they are described by the eternal, self revealing Vedas. General Outlook … . GOD