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BLOCK-1 INTRODUCTION The Indian philosophical systems are classified according as they accept the authority of the Vedas or not. The systems of Indian philosophy are classified into two groups: Orthodox Systems and Heterodox Systems. The orthodox systems are: Vaisheshika, Nyaya, Samkhya, Yoga, Purva-Mimamsa, and Uttar-Mimamsa. The orthodox systems 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. It becomes difficult, sometimes, to name a single founder or a promoter of a system. However, the following are widely acknowledged as proponents of the above systems: Gautama for Nyaya, Kanada for Vaisheshika, Patanjali for Yoga, Kapila for Samkhya, Jaimini for Purva-Mimamsa and Sankara for Uttar-Mimamsa. The present block, consisting of 5 units, introduces Orthodox Systems -I beginning with the Nyaya Philosophy. Unit 1 is on “Nyaya Philosophy.” In this unit, you will learn the Nyāyika’s doctrine of valid sources of knowledge and their arguments on self and liberation. Further, you will also learn the Nayāyika’s views on God. After studying this unit, you should be able to explain different kinds of perception, nature and characteristics of inference, concept of self, views on liberation, and arguments on testimony as a valid source of knowledge Unit 2 highlights the significance of the “Vaiseshika School” in the development of Indian philosophy. In this unit, you will learn the Vaiśeṣika’s arguments on categories, epistemology, God, bondage, and liberation. The School is earlier to Samkhya and contemporary with Jainism and Buddhism. A sage named ‘Kanada’ is the founder of this school. The school derives its name from ‘visesa’ which means particularity of eternal substances. Unit 3, “Samkhya Philosophy,” introduces Sāṁkhya’s theory of causation, distinction between purusa and prakṛti, and the three gunas of prakrti: sattva, rajas and tamas. Sāṁkhya argues for the cause of evolution of the world, the role of purusa and prakrti for the creation of the universe, valid sources of knowledge, and on the existence of God. It is one among the oldest schools in Indian Philosophy. This is so because the basic tenets of Sāṁkhya can be seen in Nyāya, Vaiśesika, Yoga, Jainism, and Vedānta. The founder of the School is ‘Kapila,’ the author of ‘Sāṁkhya Sūtra’. Unit 4, “Yoga Philosophy,” discusses the theory and practice for the realization of the ultimate truth concerning human being and the world. In Vedanta, yoga is understood as ‘union’, i.e., a spiritual union of the individual soul with the supreme soul. Patanjali, who is the founder of the Yoga System, says yoga is a spiritual effort to attain perfection through the control of sense organs, gross body, subtle mind, intellect and ego. It guides the yogi to achieve the highest 1 wisdom through spiritual realization. The Yoga Philosophy is closely associated with Samkhya philosophy. The Yoga presents a practical path for the realization of the self whereas the Samkhya emphasizes the attainment of knowledge of self by means of concentration and meditation. Unit 5, “Mimamsa Philosophy,” teaches mainly on epistemology and metaphysics. Theories of error and causation are also discussed. Further, their arguments on the sources of valid knowledge (pramanas) are elucidated in an elaborate manner. The School was founded by Jaimini in 400 B.C. He was the author of ‘Mimansa sutra’. The word ‘mimansa’ means ‘revered thought.’ It deals with the initial part of the Veda and is therefore called Purva-Mimansa. The initial part of the Veda concerns on human actions: rituals and sacrifices, and is known as karmakanda. The above given 5 units will give you basic understanding of the first five orthodox systems of Indian philosophy. As we have mentioned, Gautama Rishi systematised the principles of Nyaya; Kanada composed the Vaiseshika Sutras; Kapila Muni founded the Sankhya system; Patanjali Maharshi is the first systematiser of the Yoga school; and Jaimini, a disciple of Vyasa, composed the Sutras of the Mimamsa school, which is based on the ritual-sections of the Vedas. The six schools of thought are like the six different roads which lead to one city. But they all have one aim, viz., removal of ignorance and its effects of pain and sufferings and the attainment of freedom, perfection, immortality and eternal bliss by union of the individual soul (Jivatman) with the Supreme Soul (Paramatman). 2 Indira Gandhi National Open University BPY - 005 Indian Philosophy - Part II Block 1 ORTHODOX SYSTEMS - 1 UNIT 1 Nyaya Philosophy UNIT 2 Vaiseshika Philosophy UNIT 3 Samkhya Philosophy UNIT 4 Yoga Philosophy UNIT 5 Mimamsa Philosophy 1 Expert Committee Dr. N. Sreekumar Dr. Sudha Gopinath Prof. Renu Bharadwaj IIT Madras Koramangala Director, School of Chennai Bangalore Humanities IGNOU Dr. Kalipada Mohanta Dr. Johnson St. Anthony’s College Puthenpurackal Prof. Gracious Thomas Shillong Vijnananilayam Director, School of Eluru Social Work Dr. Alok Nagims IGNOU Vishwa Jyoti Gurukul Dr. Keith D’Souza Varanasi St. Pius College Dr. Priyedarshi Jetli Mumbai University of Mumbai Dr. Pushparajan Mumbai Vr Japalaya Dr. Kurian Kachappilly Bangalore DVK Dr. Victor Ferrao Bangalaore Rachol Dr. George Karuvelil Goa J D V Dr. Pushpa J Pune University of Madras Dr Babu Joseph Chennai CBCI Centre Dr. Kamladevi R New Delhi Kunkolieuker Prof. George Pes’srsn College of Panthanmackel, Senior Arts & Science, Goa Consultant, IGNOU Block Preparation Team Units 1-5 Dr. Satya Sunder Sethy IGNOU, New Delhi Content Editor Prof. George Panthanmackel IGNOU, New Delhi Format Editor Prof. Gracious Thomas IGNOU, New Delhi Programme Coordinator Prof. Gracious Thomas IGNOU, New Delhi 2 Indira Gandhi National Open University BPY - 005 Indian Philosophy - Part II Block 2 ORTHODOX SYSTEMS - 2 UNIT 1 Vedanta: An Introduction UNIT 2 Sankara UNIT 3 Ramanuja UNIT 4 Madhva UNIT 5 Saivism and Vaishnavism 3 Expert Committee Dr. N. Sreekumar Dr. Sudha Gopinath Prof. Renu Bharadwaj IIT Madras Koramangala Director, School of Chennai Bangalore Humanities IGNOU Dr. Kalipada Mohanta Dr. Johnson St. Anthony’s College Puthenpurackal Prof. Gracious Thomas Shillong Vijnananilayam Director, School of Eluru Social Work Dr. Alok Nagims IGNOU Vishwa Jyoti Gurukul Dr. Keith D’Souza Varanasi St. Pius College Dr. Priyedarshi Jetli Mumbai University of Mumbai Dr. Pushparajan Mumbai Vr Japalaya Dr. Kurian Kachappilly Bangalore DVK Dr. Victor Ferrao Bangalaore Rachol Dr. George Karuvelil Goa J D V Dr. Pushpa J Pune University of Madras Dr Babu Joseph Chennai CBCI Centre Dr. Kamladevi R New Delhi Kunkolieuker Prof. George Pes’srsn College of Panthanmackel, Senior Arts & Science, Goa Consultant, IGNOU Block Preparation Team Unit 1 Dr. Joy Mampally Suvidya College, Bangalore Units 2-4 Dr. S. Bhuvaneswari University of Madras Unit 5 John Peter IGNOU, New Delhi Content Editor Prof. George Panthanmackel IGNOU, New Delhi Format Editor Prof. Gracious Thomas IGNOU, New Delhi Programme Coordinator Prof. Gracious Thomas IGNOU, New Delhi 4 Indira Gandhi National Open University BPY - 005 Indian Philosophy - Part II Block 3 INDIAN PHILOSOPHICAL MOVEMENTS UNIT 1 Bhakti Movement UNIT 2 Sufi Movement UNIT 3 Reform Movement UNIT 4 Ashram Movement 5 Expert Committee Dr. N. Sreekumar Dr. Sudha Gopinath Prof. Renu Bharadwaj IIT Madras Koramangala Director, School of Chennai Bangalore Humanities IGNOU Dr. Kalipada Mohanta Dr. Johnson St. Anthony’s College Puthenpurackal Prof. Gracious Thomas Shillong Vijnananilayam Director, School of Eluru Social Work Dr. Alok Nagims IGNOU Vishwa Jyoti Gurukul Dr. Keith D’Souza Varanasi St. Pius College Dr. Priyedarshi Jetli Mumbai University of Mumbai Dr. Pushparajan Mumbai Vr Japalaya Dr. Kurian Kachappilly Bangalore DVK Dr. Victor Ferrao Bangalaore Rachol Dr. George Karuvelil Goa J D V Dr. Pushpa J Pune University of Madras Dr Babu Joseph Chennai CBCI Centre Dr. Kamladevi R New Delhi Kunkolieuker Prof. George Pes’srsn College of Panthanmackel, Senior Arts & Science, Goa Consultant, IGNOU Block Preparation Team Unit 1 Dr. Kamaladevi R. Kunkoliker Pessrsn College, Goa Unit 2 Dr. Tasadduq Husain Aligarh Muslim University Unit 3 Dr. Antony Kolencherry Switzerland Unit 4 Dr. Antony Mookenthottam Suvidya College, Bangalore Content Editor Prof. George Panthanmackel IGNOU, New Delhi Format Editor Prof. Gracious Thomas IGNOU, New Delhi 6 Programme Coordinator Prof. Gracious Thomas IGNOU, New Delhi Indira Gandhi National Open University BPY - 005 Indian Philosophy - Part II Block 4 CONTEMPORARY INDIAN THINKERS UNIT 1 Swami Vivekananda and Aurobindo UNIT 2 Mahatama Gandhi and Rabindhranath Tagore UNIT 3 Pandit Jawaharlal Nehru and B. R. Ambedhkar UNIT 4 S. Radhakrishnan and Amartya Sen UNIT 5 Philosophy of the Constitution of India 7 Expert Committee Prof. Renu Bharadwaj Dr. Sudha Gopinath Director, School of Koramangala Humanities Bangalore IGNOU Dr. Johnson Prof. Gracious Thomas Puthenpurackal Director, School of Vijnananilayam Social Work Eluru IGNOU Dr. Keith D’Souza Dr. Priyedarshi Jetli St. Pius College University of Mumbai Mumbai Mumbai Dr. Kurian Kachappilly Dr. Victor Ferrao DVK Rachol Bangalaore Goa Dr. Pushpa J Dr Babu Joseph University of Madras CBCI Centre Chennai New Delhi Prof. George Panthanmackel, Senior Consultant, IGNOU Dr. N. Sreekumar IIT Madras Chennai Dr. Kalipada Mohanta St. Anthony’s College Shillong Dr. Alok Nagims Vishwa Jyoti Gurukul Varanasi Dr. Pushparajan Vr Japalaya Bangalore Dr. George Karuvelil
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  • Topic 5. the Nature of Jiva and Isvara. 1. Both Are Reflections. the Reflection of Consciousness in Maya Which Is Indescribable As Real Or Unreal Is Isvara

    Topic 5. the Nature of Jiva and Isvara. 1. Both Are Reflections. the Reflection of Consciousness in Maya Which Is Indescribable As Real Or Unreal Is Isvara

    Topic 5. The nature of jiva and isvara. 1. Both are reflections. The reflection of consciousness in maya which is indescribable as real or unreal is Isvara. The reflection of consciousness in the infinite number of limited parts of maya, which have avarana and vikshepasakti and which are known as avidya is jiva. The part of maya with both avarana and vikshepa sakti is avidya. This is the view of Prakatarthakara. 2. Mulaprakriti is maya when it is predominantly pure sattva not overcome by rajas and tamas and it is avidya when it is impure sattva subordinated by rajas and tamas. The reflection in maya is Isvara and the reflection in avidya is jiva. This is the view of Swami Vidyaranya in Tattvaviveka, chapter 1 of Panchadasi. 3. Mulaprakriti itself with vikshepasakti being predominant is maya and is the upadhi of Isvara. With avarana sakti being predominent, mulaprakriti is avidya and it is the upadhi of jiva. Because of this, jiva has the experience of being ignorant, but not Isvara. This is the view of some. 4. Samkshepasariraka view—The reflection of consciousness in avidya is Isvara and the reflection in the mind is jiva. In the above views in which Isvara and jiva are reflections, the bimba (prototype) is pure consciousness (Brahman ) which is attained by the liberated. 5. Chitradipa view: Giving up the threefold aspect of Brahman as pure consciousness, Isvara, and jiva, a fourfold aspect is postulated. The reflection in ajnana tinged with the vasanas in the minds of all living beings, which is dependent on Brahman is Isvara.