The Attributeless Brahman Question 1
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CONCEPT of UNIVERSAL PROPOSITION (UDHARANA) in NAYAYA PHILOSOPHY Mudasir Ahmad Tantray Lecturer at Dept
ANVESAK ISSN : 0378 – 4568 UGC Care Group 1 Journal CONCEPT OF UNIVERSAL PROPOSITION (UDHARANA) IN NAYAYA PHILOSOPHY Mudasir Ahmad Tantray Lecturer at Dept. of Philosophy, Govt. Boys College Sopore Email: [email protected] Tariq Rafeeq Khan Lecturer at Dept. of Philosophy, Govt. degree college Women’s Sopore Email: [email protected] ABSTRACT Universal proposition (Udharana) is also known as general proposition or categorical proposition. Universal proposition is defined as the proposition in which the relation between the subject term and the predicate term is without any condition, in which the predicate is either affirmed or denied of the subject unconditionally. In nyaya logic the term vyapti is a universal proposition or invariable relation between the middle term (linga/hetu) and the major term (sadya) . According to the category of relation propositions are divided into categorical and the conditional. Although proposition is a logical entity which is an assertion, either affirm or deny the subject. Truth and falsity are the values of proposition. Universal proposition is of two kinds: universal affirmative proposition and universal negative proposition while universality is the quantity of the subject and affirmation or negation is the quality of the proposition. Anumana (inference) is the knowledge of the objects which follows some other knowledge. In nyaya logic Inference is a combined deductive-inductive reasoning consisting of at least three categorical propositions and in it there are at least three propositions consisting of three terms, viz. the paksa or minor term about which we infer something, the sadhya or major term which inferred object, and the linga(probans) or sadana or middle which is invariably related to the major, and is present in the minor. -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
9. Brahman, Separate from the Jagat
Chapter 9: Brahman, Separate from the Jagat Question 1: Why does a human being see only towards the external vishayas? Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and therefore human beings see only towards external vishayas. परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? Answer: That guna of an object which separates it from other objects of same jati (=category) is known as Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) Question 3: Describe the bhava-roopa Visheshanas of Brahman? Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ● Human beings have limited power, but Brahman is omnipotent. -
A Survey of Indian Logic from the Point of View of Computer Science
Sadhana, "Col. 19, Part 6, December 1994, pp 971-983. © Printed in India A survey of Indian logic from the point of view of computer science V V S SARMA Department of Computer Science & Automation, Indian Institute of Science, Bangalore 560012, India Abstract. Indian logic has a long history. It somewhat covers the domains of two of the six schools (darsanas) of Indian philosophy, namely, Nyaya and Vaisesika. The generally accepted definition of In- dian logic over the ages is the science which ascertains valid knowledge either by means of six senses or by means of the five members of the syllogism. In other words, perception and inference constitute the sub- ject matter of logic. The science of logic evolved in India through three ~ges: the ancient, the medieval and the modern, spanning almost thirty centuries. Advances in Computer Science, in particular, in Artificial Intelligence have got researchers in these areas interested in the basic problems of language, logic and cognition in the past three decades. In the 1980s, Artificial Intelligence has evolved into knowledge-based and intelligent system design, and the knowledge base and inference engine have become standard subsystems of an intelligent System. One of the important issues in the design of such systems is knowledge acquisition from humans who are experts in a branch of learning (such as medicine or law) and transferring that knowledge to a computing system. The second important issue in such systems is the validation of the knowl- edge base of the system i.e. ensuring that the knowledge is complete and consistent. -
Issues in Indian Philosophy and Its History
4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s. -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
Parasitism and Disjunctivism in Nyya Epistemology
Parasitism and Disjunctivism in Nyya Epistemology Matthew R. Dasti Philosophy East and West, Volume 62, Number 1, January 2012, pp. 1-15 (Article) Published by University of Hawai'i Press DOI: 10.1353/pew.2012.0012 For additional information about this article http://muse.jhu.edu/journals/pew/summary/v062/62.1.dasti.html Access provided by San Jose State University (30 Oct 2013 13:43 GMT) PARASITISM AND DISJUNCTIVISM IN NYĀYA EPISTEMOLOGY Matthew R. Dasti Department of Philosophy, Bridgewater State University From the early modern period, Western epistemologists have often been concerned with a rigorous notion of epistemic justification, epitomized in the work of D escartes: properly held beliefs require insulation from extreme skepticism. To the degree that veridical cognitive states may be indistinguishable from non-veridical states, appar- ently veridical states cannot enjoy high-grade positive epistemic status. Therefore, a good believer begins from what are taken to be neutral, subjective experiences and reasons outward — hopefully identifying the kinds of appearances that properly link up to the world and those that do not. Good beliefs, beliefs that are justified (war- ranted, etc.), are those that a believer has consciously arrived at by such reasoning (or, in a weaker version, those that could be consciously arrived at by such reasoning if required). This approach, which I will occasionally call a Cartesian approach, has two important features. First, it considers doubt a legitimate default position in the space of reasons. The burden of proof is upon the believer to defend her belief. In the absence of such a defense, belief is suspect. -
Nyaya-Vaisheshika: the Indian Tradition of Physics
Nyaya-Vaisheshika: The Indian Tradition of Physics Roopa Hulikal Narayan 1 Introduction This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought. We provide introduction to ideas that are described in greater detail in Potter’s text [10], where the focus is not on physical ideas but rather on philosophy. The Rigveda, the oldest of the Vedic texts of India, generally assigned to the early second millennium BC or earlier, is seen within the Indian tradition as the source of its approach to reality. The Vedic sages recognized a binding unity among all that constitutes this universe. They made an attempt to reflect this pattern of interdependence among the entities of the universe including the very structure of universe itself. This may be seen in the structure and symbolic purpose of Vedic altars, approach to language, and so on [3],[4],[5]. The observer or the experiencing subject was given a privileged state in physical thought [6-10]. By the end of nineteenth century, the place of the observer also became a part of the mainstream discourse of academic physics and psychology in the consideration of the dichotomous issues of order and disorder. -
Ram-Indlogic
The monkey on the tree and other dilemmas R. Ramanujam The Institute of Mathematical Sciences Chennai - 600 113 email: [email protected] Colloquium, Hangzhou, May 27, 2019 First words . I Thanks to Wang Yi for this opportunity and to Zhejiang University for the wonderful atmosphere. I Please feel free to interrupt any time to comment or question. I Statutory Warning: I am not a Sanskrit scholar or expert on the ancient Indian systems of logic, am only sharing what I have learned from secondary sources. Acknowledgements: 1 Bimal Krishna Matilal I Bimal Krishna Matilal (1935 | 1991): an influential Indian philosopher who wrote extensively on the Indian philosophical tradition in logic. I From 1977 to 1991 he was the Spalding Professor of Philosophy at University of Oxford. Acknowledgements: 2 Jonardon Ganeri I Jonardon Ganeri is a philosopher whose work spans the philosophy of mind, metaphysics and epistemology. He is the editor of the Oxford Handbook of Indian Philosophy (2017). I The Open Minds magazine named him of one of its 50 global open minds for 2016. He is currently in New York. I Almost everything I am talking of here is from Ganeri's writing, and the Stanford Encyclopaedia of Philosphy. I Epistemic: Under what conditions does knowledge of some facts permit knowledge of another fact. I Dialectic: Under what conditions does the acceptance by someone of some facts require him or her to accept some other fact. I Linguistic: Use the forms of linguistic expressions to identify forms of inferences and arguments. This is the modern method. Indian philosphers seem to have been mostly preoccupied with the first three. -
Nyāya -Sutras and the Modern Decision-Making Process in an Organisation: a Note
International Journal of Hinduism & Philosophy (IJHP), Vol. 2, Issue 1 April 2021 Nyāya -Sutras and the modern decision-making process in an organisation: A Note Deepraj Mukherjee Department of Economics, Kent State University, USA Indian philosophical traditions have received laconic scrutiny from the West. Most of the Keywords contemporary academic work in the West is based on the Greek philosophical tradition. Nyaya-sutras, Given this gap, this paper will attempt to provide an expository analysis of an ancient Decision-making Indian school of thought in the context of organisational management. Specifically, this process, paper will focus on one specific school in Indian philosophy, namely Nyāya Sutras. In this Indian philosophy, article, we implement the Sutras in solving real-world decision-making steps in an Management organisation. We find that western minds largely ignore Indian Philosophy. The sutras provide the policymakers with executing activities that will enhance the effectiveness and efficiency of the organisation. Corresponding author: Deepraj Mukherjee Email address for the corresponding author: [email protected] The first submission received: 4th October 2020. Revised submission received: 14th December 2020. Accepted: 27th March 2021 1. Introduction Indian philosophical traditions have received laconic scrutiny from the West. Most of the contemporary academic work in the West is based on the Greek philosophical tradition. Given this gap, this paper will attempt to provide an expository analysis of an ancient Indian school of thought in the context of organisational management. Specifically, this paper will focus on one specific school in Indian philosophy, namely Nyāya Sutras. In this paper, we attempt to implement the Sutras in solving real-world decision-making steps in an organisation. -
1 UNIT 1 ADVAITA VEDANTA Contents 1.0. Objectives 1.1. Introduction 1.2. Brahman and Atman 1.3. Avidya and Maya 1.4. Karya and K
1 UNIT 1 ADVAITA VEDANTA Contents 1.0. Objectives 1.1. Introduction 1.2. Brahman and Atman 1.3. Avidya and Maya 1.4. Karya and Karana (effect and cause) 1.5. Knowledge 1.6. Attaining Liberation through Knowledge 1.7. Let us sum up 1.8. Key words and sentences 1.9. Further Reading & References 1.0. OBJECTIVES This unit is about Advaita Vedanta, its meaning and significance in Indian Philosophy. The word Advaita according to the dictionary is non-dualism, especially in relation to identifying Brahman with the Universal, or with Soul or the sprit and matter. It also means peerless and unique. Literal meaning of Vedanta is the end of Veda. Upanishads came at the end of Veda, they are the Jnana Kandas. They teach knowledge of Brahman or the universal Spirit, who is described as both - Creator and Creation, Actor and Act, Existence, Knowledge, and Joy. Upanishad’s Major Teachings are – the Self exists, it is immortal without a beginning or an end, essentially non – material, and the self is identical with Brahman, the highest Reality, and the Absolute. The main feature of Advaita Vedanta is to understand Brahman, the Supreme Soul. To understand Brahman one has to attain knowledge, overcome ignorance, and be liberated and be in vigilant state at the conscious level. Advaita Vedanta teaches three stages of truth. The first stage is the transcendental or Paramarthika in which Brahman is the only reality and nothing else. The second stage is the pragmatic or Vyavaharika in which both Jiva (living creatures and individual souls) and God are true, and the material world is also true.