1 BLOCK-2 INTRODUCTION the Indian Philosophical Systems, As We

BLOCK-2 INTRODUCTION

The Indian philosophical systems, as we have mentioned earlier, are classified on the basis of their acceptance or rejection of the authority of the Vedas. The systems of Indian philosophy are classified into two groups: Orthodox Systems and Heterodox Systems. The Orthodox Systems are further divided into two: Orthodox Systems –I and Orthodox Systems – II (Vedanta). The orthodox systems - I are: Vaisheshika, Nyaya, Samkhya, Yoga, Purva-Mimamsa, and Uttar- Mimamsa. The orthodox systems - I form pairs as follows: Nyaya-Vaisheshika, Yoga-Samkhya, Mimamsa-Vedanta. In each of the pairs, the first system is concerned with the practice and the second system focuses on the theoretical aspects. The Orthodox Systems –II includes the philosophies of the Vedantins – Advaita Vedantins, Visistadvaita Vedantins and Dvaita Vedantins – and Shaivites and Vaishnavites.

The present block, consisting of 5 units, introduces Orthodox Systems -II beginning with “Vedanta: An Introduction.”

Unit 1 is on “Vedanta: An Introduction.” This Unit apparently has two parts: The first part intends to make the students familiar with a general study of Vedanta focussing mainly on its meaning, philosophical background and teachings. The second part, in turn, will introduce the major Vedanta Philosophers who have immensely contributed to the development of the various schools within Vedanta system.

Unit 2 elucidates the teachings of Philosophy of Advaita as propagated by Adi Shankaracharya. The School deals with the triad: Epistemology, Axiology and Metaphysics. The philosophical conclusion of the Absolute Truth is derived primarily by relying on the scriptural statements that form the only valid epistemological base for Advaitic deduction. In this unit, we shall briefly see the fundamentals of Advaita philosophy.

Unit 3, “Ramanuja,” provides a glimpse of another school of Vedanta known as Visistadvaita pioneered by Sri Ramanujacharya who systematised the conception of monotheism based on the Prasthana Traya. Bhakti, as the sole means to liberation, is its contention and hence Ramanuja and other gamut of Visistadvaitins dwell deep into the importance of bhakti. The Unit examines the epistemology, metaphysical categories and axiology according to Visistadvaita.

Unit 4, “Madhva,” discusses the essence of Dualistic approach as expounded by Sri Madhva. The Dvaita School sprang up more as a reaction against the system of Advaita and Visistadvaita. Madhva interpreted the Upanishadic statements that convey difference as the primary teaching of the scriptures. The main objection of Dvaita with regard to the Advaitic standpoint is the negligence of common experience and description of an attributeless reality.

Unit 5, “Saivism and Vaishnavism,” two old sects of Hinduism, revere Shiva and Vishnu respectively as the Supreme Being. Saivism has many different schools reflecting both regional and temporal variations and differences in philosophy. It has a vast literature that includes texts representing multiple philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dual-with-dualism (bhedābheda) perspectives. Vaishnavism is distinguished from other schools by its worship of Vishnu or his associated avatars, principally Rama and Krishna, as the

original and supreme God. It echoes monotheism in its devotion. Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.

The above given 5 units will give you the fundamentals of the orthodox systems -II of Indian philosophy. Four of these units deal exclusively with Vedanta. All forms of Vedanta are drawn primarily from the Upanishads, a set of philosophical and instructive Vedic scriptures. The primary philosophy captured in the Upanishads, one absolute reality termed as Brahman, is the main principle of Vedanta. Brahman – the Supreme Spirit or the eternal, self existent, immanent and transcendent Supreme and Ultimate Reality which is the divine ground of all Being – is central to most schools of Vedanta. The concept of God or Ishvara is also there, and the Vedantic sub-schools differ mainly in how they identify God with Brahman. Vedantic philosophy is the most dominant in Saivism and Vaishnavism too.