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1 BPY-001 INDIAN PHILOSOPHY Part I (4 Credits)

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1 BPY-001 INDIAN PHILOSOPHY Part I (4 Credits) BPY-001 INDIAN PHILOSOPHY Part I (4 credits) COURSE INTRODUCTION The Indian philosophy is expressed through a rich variety of thoughts and practices that have developed over more than three thousand years. There is no single Indian philosophy, but rather a plurality of ways of understanding and relating to Reality from a stock of widely held ideas reflected in the Vedas and the Upanishads, and particularly in the classical systems of Hinduism, Budhism, and Jainism. Philosophy becomes thematic at various levels and in different contexts, in debates concerning the status of certain concepts as the soul, God, substances, universals, time, change, permanence/impermanence, one and many, etc. This Course (Part I in the first year BA and Part II in the second year BA) helps a student to understand the different aspects and systems of Indian Philosophy in its long formation. In this course of the first year BA we have presented 4 blocks comprising 18 units. Block 1 is an introduction to Indian philosophy. In this block we try to explain the general characteristics of Indian philosophy and Indian scriptures, especially the Vedas. Block 2 deals with the Upanishads. The Block begins with an introduction to the Upanishads and then proceeds to study in detail 5 major Upanishads: Brhadaranyaka, Chandogya, Aitareya, Isa, and Taittiriya. Block 3 studies the remaining principal Upanishads: Katha, Mudaka, Mandukya, Prasna, Kena, and Svetasvatara. Block 4 probes into the teachings of “Hetrodox Systems” of Indian Philosophy: Carvaka, Jainism, and Buddhism. There are two units on Buddhism: Buddhism I and Buddhism II. Taken together these Blocks will provide you with introductory knowledge about Indian Philosophy. 1 BLOCK-1 INTRODUCTION The term „Indian philosophy‟ may refer to any of the several traditions of philosophical thought that originated in the Indian subcontinent: Hindu philosophy, Buddhist philosophy, Jain philosophy, and Tribal and Dalit Philosophy. Having the same or rather intertwined origins, all of these philosophies have a common underlying theme of world vision, and similarly attempt to explain the attainment of truth and liberation. The characteristic of these philosophies is that they may belong to one “school” and disagree with each other, or be in agreement while professing allegiance to different banners. An example of the latter is the non-Vedic Jain and the Vedic Samkhya schools, both of which have similar ideas on pluralism; an example of the former would be the Dvaita and the Advaita schools, both of whom are Vedic. The Vedic thinkers /seers centered philosophy on an assumption that there is a unitary underlying order, which is all pervasive and omniscient. The efforts by various schools were concentrated on explaining this order. All major phenomena like those observed in nature, fate, occurrences, etc., were results of this order. The earliest mention of this appears in the Indian Scriptures, especially in the Rig Veda, which speaks of the Brahman, or the universally transcendent building block of the whole world. It is described as dimensionless, timeless and beyond reach of the known frontiers of happiness and knowledge. The present block, consisting of 4 units, introduces Indian philosophy beginning with the Indian Scriptures. Unit 1 is on “General Characteristics of Indian Philosophy.” This unit helps you to understand distinct aspects of Indian Philosophy. It is an outline of the differences between Western and Indian philosophical traditions, and the aims of philosophy differently perceived by the Western and Indian thinkers. This unit forms a sort of background study which should enable you to form a proper perspective of Indian thought. Unit 2 highlights the significance of the “Indian Scriptures” in the formation of Indian philosophy. In this unit, you are exposed to the sources of Indian culture. However, the study material excludes prominent texts like Vedas (also called Sruti) and sciptures of Buddhism and Jainism. Since, there are other units reserved for these sources. This unit, therefore, includes only the following; smriti, mythology, vedangas and epics. Unit 3, “Vedas I,” introduces the salient features of Vedic literature. This is supposed to be the earliest work in the world. Probable date and circumstances responsible for the development of Vedic thought are given elementary discussion. You will become familiar with the contents of three Vedas (fourth one will be taken up in the next unit). Though the Upanishads constitute the concluding stage of the Vedas, they receive full-fledged treatment in unit 4. Also, you will be in a position to trace the development of Vedic thought from primitive form to more refined form. Unit 4, “Vedas II,” discusses chiefly the content of the Atherva Veda. In the previous unit, you learnt about the significance of Vedic gods and transition from nature worship to philosophical speculation. You could only access to an outline, which is more or less common to all the three Vedas. In this unit, you will be familiarized with the development, which took place in all the three Vedas over a period of time, in addition to the teachings of the Atherva Veda. 1 The above given 4 units will give you basic understanding of Indian philosophy required to grasp the profound reflections of great philosophers / sages. In addition, this block will introduce you to the common heritage of Indian culture that has further influenced later movements and streams of thought. 2 UNIT 2 INDIAN SCRIPTURES Contents 2.0 Objectives 2.1 Introduction 2.2 The subject matter of Smriti 2.3 Mythology 2.4 Vedangas 2.5 Epics 2.6 Let Us Sum Up 2.7 Key Words 2.8 Further Readings and References 2.9 Answers to Check Your Progress 2.0 OBJECTIVES In this unit, you are exposed to the sources of Indian culture. However, the study material excludes prominent texts like the Vedas (also called Sruti) sources of the Buddhism and the Jainism since there are other units reserved for these sources. This unit, therefore, includes only the following: smriti, mythology vedangas and epics Since they only belong to the periphery of philosophy, mere cursory reference will suffice. 2.1 INTRODUCTION The word „smriti’ means „that which is in memory.‟ The texts, which are called „smriti’, appeared in written form at the initial stage itself because it was not regarded as blasphemy to put it in written form unlike sruti. The age of smriti, followed the age of Vedas. Since the Vedic period stretches to several centuries, it is also likely that smriti might have appeared during the closing period of the Vedas. Consequently, all smritikaras (the founders of smriti) claimed that their works drew support from the Vedas and also that their works are nothing more than clarifications of the Vedas. However, we can easily discern in smritis lot of variations from Vedas. Evidently, such deviations do not get any support from the Vedas. 2.2 THE SUBJECT MATTER OF SMRITI 1 Smriti is also known as Dharma Shasthra, which means code of conduct. The code of conduct has three divisions; rituals, discharge of social responsibility and atonement for sins which include crimes. It is important to note that there is no mention of rights – fundamental or any other type. The emphasis is upon „prescription and proscription‟ only. The code of conduct is identical with the „constitution‟ and so it is the same as penal code formulated by the present-day governments. Hence, smriti emphasizes two aspects of life; „Dharmic’ and social. The former does not simply exist without the latter. The role of ritual is restricted to individual life; household work to be precise. All these dimensions together constitute „Dharma Shastra’. Though it is claimed that there were several Smritis, history has recorded only a few. Among them only three are well known; sometimes for wrong reasons. Vidhi and Nishedha were codified by three persons, Manu, Yajnyavalkya and Parashara, and consequently, the smritis were named after them. A cursory reference to these Smritis is enough. An important aspect of smriti is its rigidity. Fixation of duties and emphasis upon duties resemble, to a great extent, the directive principles enshrined in the constitution. While four-fold division of society is one type, four fold division of individual life is another. Smriti is very clear about not only four classes, but also four stages (brahmacharya, garhastya, vaanaprastha and samnyasa) in the life of an individual. There is no scope for switching from one position to another in a random manner. The last division, viz., atonement for sins deals precisely with this sort of prohibited switching. The upshot of this discrimination is that liberty took back seat, but stability in society was prioritized. This will help us to infer the kind of political system which smriti supported. Surely, smriti did not support democratic system, though during Vedic age democratic system flourished. 2.3 MYTHOLOGY Mythology and History in India, it is claimed, are indistinguishable. Mythology in Sanskrit means „purana’. This word has two slightly differing etymological meanings; pura (past), ateetam (Lost), anaagatam (about to happen) – is one meaning. pura (past), bhavam (happened) is another. In terms of structure purana consists of five components. They are listed as follows: 1. Description of nation or nations and their history 2. History of creation 3. History of re-creation 4. Description of dynasties 5. Story of each Manu (Manvantara) First and fourth components do incorporate elements of history. However, there is a vital difference, history follows a certain method and therefore, at some point to time or the other, it is possible to dispute what a historian claims, because history tries to gather as many evidences (not facts) as possible. Puranas, however, are altogether different. The relevance of evidences is totally alien to puranas. It is, therefore, impossible to refute what puranas claim.
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