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The Concept of Self in Indian Philosophy

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The Concept of Self in Indian Philosophy Thesis submitted for the Degree of Doctor of Philosophy (Arts) in Philosophy under the University of North Bengal By Debajani N ath Boromera, Dhubri, Assam. Under the Supervision of Dr.. (Mrs) Bhaswati Bhattacharya Chakrabarti Rtd. Professor of Philosophy Department of Philosophy University of North Bengal India 2013 272024 06JUN28B Preface Perhaps the most important topic discussed by the Indian philosophers is the concept of self. As the summum-bonum of Indian philosophy is the molcya or liberation of the self, the doctrines of self occupy a large portion philosophy. This dissertation is a humble attempt concept of self as found in Ciirviik.a, Bauddha, Jaina, Siimkhya-Yoga, Nyiiya­ Vaise$ika, _Mfmiirhsii and Vedanta schools. present work is a humble attempt to highlight two philosophical problems the concept of self It is well known to the Hindu tradition that after the death an individual, a called sriidhha perfonned by family recommendation the Smrti texts or Hindu Law. However, some this rituaL An effort has been made in this on this issue to argue favour of such ceremony. Apart from these, a humble attempt has been made to make a critical and comparative analysis between the Hindu concept of self with the Christian concept of selL Jk6v'w-~ ;\Jet!h (Debajani Nath) Date: 11. 01.13. Acknowledgement Working on this research project has been a wonderful and an unforgettable experience for me. At the end of my thesis it is a pleasant task to express my gratitude all those who contributed many ways to the successfhl "'"-''"'''"'L""'"~'V'U. of this intellectual adventure. My greatest indebtedness must go to my supervtsor, Dr. (Mrs.) Bhaswati Bhattacharya Chakrabarti, Rtd. Professor of Philosophy, University of North Bengal, for her continuous support, motivation and enthusiasm. She has guided me on the right track with her patience and immense knowledge. Without her active guidance it would not have been possible for me materialise this thesis. My sincere gratitude to . Raghunath Ghosh, Professor of Philosophy, University of North Bengal, for his valuable advice and encouragement. I also would like to sincerely thank the teaching faculties of the Department Philosophy, University of North Bengal, for their distinguished helping nature that I have received during the whole tenure of my research project. I am highly indebted to Dr. Dharani Kanta Das, Librarian, Bhola Nath College, Dhubri (Assam), for his unconditional help as and when sought for and his valuable suggestions and encouragement to accomplish this thesis. I am deeply grateful to Nath (Yogi) Guru Sri Sri Swami Kaivalya Nath for his blessings on me and valuable advice at the time of preparing this dissertation. Spiritual conversations with him helped me a lot in fmding out some solutions of the problems incorporated in this thesis. II I express my obeisance with gratitude to my respected teacher P .K. Khataniar, Cotton College, Guwahati for his help and encouragement. I take this opportunity to sincerely convey my thanks to Dr. Hillol Kr. Chakrabarti, Rtd. Professor of Economics, University of North Bengal, for his inspiring advice and moral support. I sincerely acknowledge the Officials and the Librarian of the University Library,, University of North Bengal, for their generous assistance whenever I asked for. I also owe a lot to the Officials of the Departmental Library of Bengal, for their liberal help and assistance. My wann appreciation goes to the Librarians and Officials of the University Library, Gauhati , Library Bhola Nath College, Dhubri; Library of Missionary School, Bashbari, Dhubri for their generosity by allowing me use their resources this research purpose. I would like to express my heartfelt thanks and regards for the members of my in-laws family and my other relatives for their best wishes, encouragement and unconditional support to accomplish this humble work. My special thank is due to my beloved younger brother Bappi tor his loving support. I am ever grateful to the most important person in my life- my husband Dr. Sanjay Kr. Nath, Ophthalmologist, R.N.B. Civil Hospital, Gossaigaon (Assam). He has been a constant source of strength and inspiration for me. Words fail me to express my appreciation towards him for his judicious help and companion in this intellectual adventure through many wearisome hours, which made a major contribution in the preparation of the thesis. Ill Last but not least, I would like to express my sincere acknowledgement to all the people who directly or indirectly, knowingly or unknowingly has helped and inspired me to undertake and accomplish this noble task. Finally, I would like to dedicate this humble work to my parents Sri Jadabananda Nath and Mrs. Minati Nath for their undying support and encouragement and uplifting me to this phase of life. I owe everything to them. (Debajani Nath) Date: 11.01. CONTENTS Topic Preface Acknow]edgment I-III Chapter-1 Introduction Self-- Indian and Chapter-2 Self. The Bauddha and Jaina Chapter-3 Self: Siimkhya-Yoga, Nyiiya-Vaise.Jika and Mzmiirhsii 106-150 Chapter-4 Self: Samkara and Riimiinuja 151---185 Chapter- 5 Is Self Eternal? Some Problems 186-204 Chapter-6 Some more problems and their solutions : Conclusion 205--223 Bibliography 224--237 1 CHAPTER-1 Introduction Self- Indian and Western: A General Discussion The Upani~ads are the basis of Indian philosophy, which teaches along with many other things spiritual monism and mysticism. The Upani!jads form the concluding portions of the Vedas. The Upanisads are also known as ' Vediintct' ~;;' or 'the end of the Veda', firstly, because they are literally the concluding portion, the end of the Vedas and secondly, because they are the essence, the cream, the height of the Vedic philosophy. Vedic literature is divided by tradition into two categories: Sruti- that which is heard and Smrti- that which is remembered. The Upani~ads are part of Sruti siistras. They are not manmade. They were received by seers and sages in their transcendental states of experience. The systems of Indian philosophy are systematic speculations on the nature of reality in harmony with the teachings of the Vedas and the Upani$ads. They aim at the knowledge of the reality with an intention to transform and spiritualise human life in India. The moral character of Indian philosophy is inseparably related to that of the Indians' 'Introspective attitude and introspective approach to reality'. Philosophical knowledge does not aim only at the satisfaction of our theoretical and speculative interest but also at realisation of the highest truth of 2 life. Indian philosophy is essentially spiritual. In India, philosophy and religion are found to be intimately connected with each other. Religion is not a system of dogmas, but a living experience. Philosophy in India as a theory of reality is also an insight into the nature of the reality, which lives to the highest spiritual truth. Indian philosophy has been, however, intensely spiritual and has always emphasised the need of practical realisation of truth. 'See the Self ( iitmii vii are drastavyab) is the keynote of all schools of Indian philosophy. And this is the reason why most of the schools of Indian philosophy are also religious sects. So, Indian philosophy cannot be regarded as mere theorising but a spiritual quest. It is based on logical reasoning, which is subordinate to the authority of the Vedas, which are believed to embody the intuitions of seeds of truth. It always happens that once the basic necessities of life are satisfied and the normal struggles of living are won over, the human being starts wondering about the purpose and meaning of human life. The result of such an inquiry is philosophy. The Indian mystics found the answers to all such questions by undertaking their search within oneself rather than outside. They went to the extent of experiencing such results of their inquiry which gave them an intuitive capability to acquire a clearer and deeper knowledge of the meaning and goal of human life. It is because of this special perception their thoughts are called 'darsana', which means 'vision' or 'realisation of the self. It is necessary here to point out that though the European term 'philosophy' has generally been taken to be the 3 equivalent of the Indian term 'dadana', it stands for the direct, immediate and intuitive vision of reality, the actual perception of truth and also includes the means which lead to this realisation. According to Indian philosophers, there are three kinds of pain- iidhyiitmika, iidhibhautika and iidhidaivika. Adhyiitmika means the physical and mental sufferings produced by natural and intra-organic causes. Adhibhautika means the physical and mental sufferings produced by natural and extra-organic causes and iidhidaivika means physical and mental sufferings produced by super natural and extra-organic causes. The ultimate aim of life should be to get rid of these three kinds of pain. According to Indian thinkers, this is possible only by knowing the souls and contemplating it. In the eyes of the Western thinkers, Indian philosophy is concerned with India, which is otherwise known as 'Hind' or 'Hindusthiin'. Traditionally, however, it is known as 'Bhiirat' or 'Bhiiratvan;a'. The language of the philosophy was written either in 'Sanskrit or 'Prakrita' and 'Piili'. Ideological contributions to the Indian philosophy are 'Vaidika' (Hindus). Jainism and Buddhism are the dissenting offshoots of Hinduism. Indian philosophy is an indigenous product, which has its roots m Indian soil. " . Indian philosophy which is the indigenous product of Indian thinkers and which has developed from immemorial antiquity .... "1 4 According to a traditional principle of classification, most likely adopted by orthodox Hindu thinkers, the schools or systems of Indian philosophy are divided into two broad classes, namely, orthodox ( iistika) and heterodox (niistika).
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  • NARAKA HELLS - an Account of Punishment for Sinful Living Entities

    NARAKA HELLS - an Account of Punishment for Sinful Living Entities

    If you ever wondered where you going after death, just look at the pictures. - PUNISHMENT IN 28 NARAKA HELLS - An account of punishment for sinful living entities Naraka (Sanskrit: नरक) meaning Hell, is a place of punishment for sinful living entities, where sinners are punished and tormented after death. In many scriptures we find details about various hells and sufferings therein. The Śrīmad Bhāgavatam Purāṇa describes different hells called Naraka. Naraka, as a whole, is known by many names conveying that it is the realm of Yama called Yamaloka or Mṛtyuloka – the realm of Death. Naraka-Loka - the hellish planets Naraka or Naraka-loka is also the abode of Yama, the god of Death. After death, the messengers of Yama called Yamadūtas bring all beings to the court of Yamarāja, where he weighs the virtues and the vices of the living beings and accordingly passes the appropriate judgement. Yama-rāja, as Lord of Justice, is also called Dharma-rāja. Yama sends the virtuous to Svarga-loka, the heavenly planets, to enjoy the luxuries of paradise. He also assesses the vices of the sinful and accords judgement, assigning them to appropriate hells as punishment commensurate with the severity and nature of their sins. The hellish planets are ruled by Yamarāja, the son of the sun-god. He resides in Pitṛloka with his personal assistants, performing his duty according to the rules and regulations laid down by the Supreme Lord. At the time of death, when the heart stops beating, the living entity, namely the soul, along with the subtle material body consisting of mind, intelligence and false ego, is dragged out by the subtle creatures, the Yamadūtas, the servants of the lord of death, from his gross material body consisting of earth, water, fire, air and ether.