darshanas.pdf

Darśana Śāstra
DrSakshi_Bhardwaj NIA,JAIPUR DEPT:MAULIK SIDDHANTA&SAMHITA
SCHOLAR
-Dr SAKSHI BHARDWAJ

Introduction

● Every body has got a sense of curiosity about the aim of the life.
● The various ways shown by scholars, create a sense of doubt and seem to be
differ and contrary on so many points.
“vedah vibhinnah smritayo vibhinnah naasau muniryasya mtirnabhinnam”
● In Indian system of philosophy, the miseries have been divided into three groups

•Cause of Miseries
•Adhibhautika (miseries and pain or illnesses caused by ani mals and other materials
such as).
•Adhyatmika (spiritual or caused by mental faculties)
•Ādhidavivika (miseries brought about through the evil spirits or caused by fate such as)

● All the things present into universe can be divided into two groups as sat (true)
and asat (false).
● These can be examined by taking recorse to the four methods,recognised as
Pramāṇa
● The number of these measures differs between diﬀerent philosiphers.
● As some of the philosophers accept only one method of direct observation,
while some accept even ten pramanas for this purpose.

❖ The generally used means of destroying and keeping away these miseries are
yajñas (religious sacri fices),
manidharana (bearing of gems), bali (ausipicious offerings),
upahāras (gifts),
homa (sacrifices done in the presence of fire by surrendering the matter to fire
and developing the ideas in mind that it is not mine)
To follow the yamas2 (forbearance) and Niyamas (to prevent from the wrong
path and fallow religious duties).

Deﬁnation

• Darśanas provides the way for this knowledge.
• The word Darasana' created from word root drs stands for to see.
“Drishyati anena iti darshanam”
• It also means looking at, observing, knowing and understanding.
• A systemetic, developed philosophy is called Darsana.
• The science as well as the art, where all ques tions of such type and matters
related to this are discussed and described is known as Philosophy (Darśana).

Queries covered in
Darśana
● While observing the universe, so
many questions may have came
before ancient rsis and scholars of
that time, (as they are before the
thinkers and scholars of today)
● Such as what is and should be the
aim of the life? Whether it is useful
or useless for individual and
society?. How the universe was
created and is being gov erned? Is
their any relation between an
individual (vyaşti), society (samasti)
universe (srsti) and the supreme
spirit (parmești).

Scope of Darśana
● The scope of philosophy is
extensive and wide spread.
● It includes all the efforts to
accomplish and achieve the
knowledge of all aspects of
knowledge.
● The begining, de velopment and
destruction of the universe is
subject matter discussed in the
all branches of philosophy.

• The begining, de velopment and destruction of the universe is subject matter discussed in
the all branches of philosophy.
• As every body is intrested to get rid of miseries, one must know the causes of miseries and
diseases.
• According to acharya Caraka, impairment of intellect, patience and memory, advent of
maturity (of the results) of time and action and unwholesome contact with the objects of
senses are considered to be the causa tive factors of miseries.
“(C. Su. 1/98)”
• On the other hand, equitable utili zation (of time, intellect equitable utili zation (of time,
intellect and objects of sense faculties) brings about happiness.
• No doubt the equitable utilization is diffi cult to attaine but is the only way and if some body is
intrested to attain happiness, it is in despensible."

• Infact to provide knowledge about happiness and unhappinessone must know about:-
1. rāga (mental affection)
2. vairāgya (asceticism)
3. dharma (Religion & moral duties)
4. adharma (unrighteousness and immorality)
5. jñāna (true knowledge)
6. ajñān (false understanding of the subject)
7. aiswarya (glories and mejestics.)
8. anaiswarya (gloryless conditions)
9. sthāvara (immobile)
10. Jangama (mobile)
and to uncertain the facts about true and false in all respects and references of the life is the
subject matter to be discussed in darśana sāstra.

Origin of Darśana
● The ancient Indian literature i.e. Veda
and other associated lit eratures are
full of philosophical concepts.
(Nāyamāta Balaheenena Labhyaḥ
etc.).
● Philosophy presents fundamentals
wheather science and technology
present the applied aspects of these
fundamental principles.

• According to Indian philosophy, the ultimate truth or Absolute soul is one and He is centana.
“sarvam khalvidam brahman tajjalān iti shānta upāsita”
*All this (collectively) is Brahman, indeed: what evolves from That, what dissolves in That,
what breathes or functions in That, should be closely and calmly studied* - (Chandogya
Upanishad III.14.1)
i.e. ALL IS ONE,ONE IS ALL; or consciousness is all there is
• All the miseries may disappear if the knowl edge of the ultimate truth or soul is adopted.
“să vidyā yā vimuktaye” i.e. with knowledge be free (Y/Su2/34)
• The Absolute soul is beginingless and as such is eternal.
• All the sources of knowledge including scrip tural, which serve a instrument for knowledge of
various kinds, establish the causality of Purușa.

● Ayurveda being the practical and applied science is fully based or philosophical
concepts.
● For example, all worldly things consist of Panca-mahābhūtas
i.e. Prthivi, Jala, Tej, Vāyu and Akasa.
The same matter is with deha or body Yatha dehe, tathā, brahmandey, Puruşo
ayam loka sammitaḥ. (C. Su. 5/ 3).
● Diet and drugs are used to maintain and treat the body. Tridosas i.e. Vāta, Pitta and
Kapha control the body as they represent Anila (air), Surya (Sun) and Soma
(water). (C. Su, 5/3)
● These three doșas represent Panca mahābhūta (Five basic element) (Akāsa & Vayu
mahābhūta=Vayu dosa
Agni mahābhūt= Pitta dosa
Prthivi & Jala mahābhūta =Kapha Dosa).

● In healthy as well as in diseased conditions diets and medicines are used.
● Both diet and medicine nour ishes & acts, through attributes (gunas) and rasas
(taste) etc.
● Rasas are six in number namely madhur (sweet) amla (sour) lavana (saline) katu
(bungent) tikta (bitter) and kaṣāya (astringent).
● In the development of these rasas the role of mahābhūtas is indespensable.
● AS IN TABLE AHEAD

Rasa
Predominant
mahabhūtas
Madhur rasa Jala.
Amla rasa. Prthivi and Agni.
Lavana rasa. Jala and Agni.
Katu rasa. Vāyu and Agni.
Tikta rasa. Vayu and Ākāśa.
Kaṣāya rasa. Vāyu and Prthivi

Darśana-USE &
DIVISIONS

● Indian philosophy believes in karma siddhanta, meaning that a person is free to act
according to his will, but he has to suﬀer from its counter action, so he must re
main busy in doing good deeds.
● Manas or mind is the in strument to take the decisions and select what is to do and
what should be avoided.
● The main cause of our misdeeds is prajñāparādha or intellectual blasphemy.
● A person whose intellect, patience and memory are impaired, subjects him self to
intellectual blasphemy by virtue of his bad action.
● It aggravates all the doșas, 'as rajas and tamas govern the mind of man and lead the
causation of various ailments.
(C. Śu. 1/108)

● The philosophical concepts are not only for any spe cial geographical area, as they lead
all the persons on the earth.
● The concepts may be divided in following groups according to the subject matter
described-
1. Pramāna Šāstra or epistemology- Nyaya and Vaišeșika darśanas of Indian philosophy
deals the subject matter in detail.
2. Tattva Vijñāna or ontology- Sankhya darśana mainly deals this matter.
3. Vyavāhāra Sastra or Ethics- Available in Rāmāyana & Mahābhārat etc.
4. Manovijñāna or Psychology- Described in yoga darasan and upanişads.

•darshanam
•based on region of origin
•Indian
•Western
•based on belief
•Astika
•Nastika
•based on category of belief
•Ekatvada
•Dvetavada
•Tretavada

ASTIKA DARSHANA
• DrSakshi_Bhardwaj NIA,JAIPUR DEPT:MAULIK SIDDHANTA&SAMHITA

● Philosophical schools believing in the authority of Vedas are known as āstika
darśanas. {orthodox }
● These six schools have a collective name Şad-darśana (six philosophies).

NYAYA DARSHANA
BY RISHI GAUTAMA
• Ācārya Gautama is its origininator and Tarka vidyā and ānvikṣiki are its synonyms. The word Nyaya or
Tarka- means argumentation
• In this system the method of study followed is predominately intellectualistic and analytical
• Sixteen categories (padathas) are accepted in this darśana and anybody, who realises the reality of
these categories, gets salvation (mukti).

NYAYA DARSHANA
BY RISHI GAUTAMA
• Gautama popular as 'Gotama' and 'Akṣa pada'. Akṣa pada means the man who has eyes in the padas
or sole.
• Vyasa was the disciple of Goutama.
• Once Goutama got anger towards Vyāsa and rejected to see vyasa with his eyes. After so many
requests Goutama reduced his anger and agreed to see Vyāsa.
• Then he created eyes in his sole and with the help of those eyes he used to see Vyāsa. Hence he
was popular as Aksa pāda.
• Vātsyāyana and Udyotakara wrote a Bhāṣyam and Vārtika respec tively on Nyaya Darśana.
• There are five chapters, and ten āhni kas, were described in 528 sūtras in Nyāya Darsana.

NYAYA DARSHANA
BY RISHI GAUTAMA
The sixteen padārthas are as following-
1. Pramana (Means of Knowledge)
2. Prameya (Objects)
3. Sansaya (Doubts)
4. Prayojana (Aim)
5. Drstānta. (Example) 6. Sidhhānta (Principles)
7. Avayava (Syllogism) 8. Tarka (Discussion)
9. Nirnaya (Ascertainment) 10. Vāda (Debate)
11. Jalpa (Disputation)
12. Vitanda (Wrangling) 13. Hetvābhāsa (Fallacies)
14. Chala (Casuistry)
15. Jāti (Futile answer)
16. Nigrahasthāna (Clinchers or points of defeat)

NYAYA DARSHANA
BY RISHI GAUTAMA
• With the help of these sixteen Padarthas one can get complete and correct knowledge about the
universe and is eligible to get Moksa.
• Nyaya Darśana accepted Pithara pāka vāda and gave importance for discussion, for acquiring the
correct knowledge of an object.
Nyaya Darsana has given much importance to inference or Anumana pramāṇa.
• One can get complete and correct knowledge of atoms which are the basic cause for creation of the
universe, Eswara and Moksa through Anumana pramāņa. Hence it is called Nyaya Darsana.
• Some scholors say that Nyaya means 'Parārtha anumăna'.
• 'Pañca avayavas like pratignā, hetu, dṛṣṭānta, upanaya and nigamana are essential for Parārtha
Anumāna.

Nyaya darśana & Ayurveda
● It is an unquestionable fact that medicine was the most important among all the
physical sciences which were cultivated in ancient India; which was probably the
origine of the logical speculations subsequently codiﬁed in the Nyaya sutra.
● Four means of the knowledge or pramāṇas are accepted in Nyaya darśana.

*Some other context the upmana pramāṇa of Nyāya darśana has been also referred under the name of Aupamya.
But is counted as seperate entity not under primary four measures
Nyaya darśana. Ācārya Suśruta Ācārya Caraka
Pratyakṣa Pratyakṣa Pratyakṣa
Anumāna Anumāna Anumāna
Upmāna Upmāna yukti*
Sabda
āgama āptopadeśa/Aitihya

• Though Caraka has accepted some other means of knowledge in diﬀerent
references as Yukti and Aitihya but the description is on the line of Nyaya darśana.
• According to Ayurveda, things are either existent (Sat) or non existent (asat) and
they can be investigated by four pramanas which are aptopadeśa, pratyakṣa,
anumana and yukti.
• But according to Vaiseșika system, when we ﬁnd a property residing in many
things, it is called sāmānya (general) and when it distinguishes these objects from
others it is known as ViŠeșa.**

• Also Aharya Charak mentions the important subjects related to logic have been
comprehensively described such as
sastra parikṣa,
ācārya parikṣā,
friendly and hostile discussions (types of parişads),
forty four terms of debate
ten points of investigation
(C/Vi8)
• The description has a great similar ity with the literature of the same nature as
found in Nyaya Sutra.

Vaiseşika DARSHANA
BY RISHI Kanāda
• The word Viseșa or Vāisesika means difference and the doctrine of this system is diversity and not unity in the
root of universe.
• Among the six catogories dravyas (Substances) are important one.Substances are nine in number namely
Panca mahābhūtas, kāla (time), Disā (space), Atamā (self) and manas mind).
•
• As Kanāda satisfied Maheswara by eating Kanas (paramānus) he was popularly known as Kanāda. Bhagavat
Pāda de scribed him as 'Kanabhuk', which means one who feeds on kanas or atoms.
• But owl or ulūka recognises and differentiates the Padārthas in night or darkness also. Hence it is called
Aulukya Darśana.

Vaiseşika DARSHANA
BY RISHI Kanāda
• The self (atma) according to this system is omnipresent and eternal. Though present every where the
feelings and thoughts of self (Jivatma) are confind to the physical organism, it is associated with
Manas (mind) is atomic and eternal.
• Each self has its own manas which is merely an instrument of knowing like other sense organs.
• The knowledge of the truth, being the ultimate goal of the life can be achieved through transdental
yogika practices of an individual.
• Four means of knowl edge (Pramana) viz. pratyakṣa (direct perception through sense organs),
Anumana (inference), Agama or sabda (verbal testimony of a trust worthy person) and upmāna
(comparison) which can proceed by showing examples of resembling similar things.
• This philosophy narrates that a meta-physical entity is hidden in the physical aspects of the world
before our eyes. This conscious factors is the creator of the universe.

Vaiseşika DARSHANA
BY RISHI Kanāda
• The mokṣa can be achieved by the knowledge of similarities and differences of the substances.
• Padartha Dharma Samgraha of Ācārya Prasastapāda is the main literary composition of this system.
It is also called Praśasta Pada Bhāṣya.
• The six categories accepted in this system are also accepted in Ayurveda.
• Dravya (substance), Guna (attribute or quality), Karma (action), Sāmānya (generic concomitance),
Višeşa (variant factor) and Samavāya (inseperable concomitance).
• Later on ābhāva (non existence) was added as the seventh Padartha. According to Vaišeşika
Darśana duḥkha or pain would be removed by correct knowledge of the six Padarthas (Categories).
• With the real knowledge the person would know about God and capable of attaning Moksa.

Vaiseșika Darśana & Ayurveda
● With its scientific and applied back ground, the Vaiseșika thoughts were
abundantly utilized in Ayurveda in formulating its applied concepts, and so we
find Vaiseşika Siddhāntas in Charaka Samhita's Sutra & Vimana Sthanas.
● Ayurveda has accepted the Sat-padārthas (six categories), theory of Vaiseșika
darśana and describes samanya, vesesa, guna, dravya, karma and samavāya.
● While describing padārthas, Acharya Caraka has altered the Vaiseșika arrangement
of counting the categories.
● Charak acharya places Samanya and Viseșa on the first and second number, while
in Vaiseșika description dravya and guna occupy the same order.

● Vaiseșika system, when we ﬁnd a property residing in many things, it is called
sāmānya (gen eral) and when it distinguishes these objects from others, it is
known as visesa.
● But according to Ayurveda Samanya has been used in the following three reference
1. Sāmānyam ekatvakaram- (C. S. 1/45)
2. Tulyarthā hi sāmānyam- (C. S. 1/45)
3. Sāmānyam vriddhikarāṇam- (C. S. 1/44)
● These references indicate that sāmānya is responsible for harmony or sameness, it
is responsible for the resem blance or similarity in the substance, and it is the cause
of increase in all things at all times.

● For visesa Caraka gives the following references
1. Viseșastu viparyayaḥ- (C. S. 1)
2. Viseșastu pṛthaktvakrt- (C. S. 1)
3. Hrasahetur višeşaśca- (C. S. 1)
● These definitions of viseșa point out that it is responsi ble for differentiation, it is
reverse to sāmānya and is the cause of decrease.
● Samanya and viseșa in vaiseșika school are more metaphysical, fundamental and
generalized in nature,While in Ayurveda the sămānya and viseșa are defined from
the applied aspect of maintaining dhātu samya of the organisim and thus more
useful in the treatment.

● Dhātu samya kriya or to maintain the homeostasis to the level of physiological
equilibrium is the object of Ayurveda.
● Samanya and Viseșa are the dynamic forces which keep this normal condition of
the body.
● Samanya is the cause of the increase of all the things at all the times and višesa is
the cause of their decrease. (C. S. 1-44)

Vaiseșika Darśana & Nyaya darśana
● In Vaiseșika Darsana it was proposed that the
entire universe was created with atoms or
paramāņus.
● When Paramātma intend ed to create universe,
with his intension action takes place in the
atoms themselves. When two atoms are
combined then a dwyanu ka is formed.
● Such three dwyaṇukas combine, trayaņuka or
tras areņu is manifested which is visible. From
trayanukas, caturana kas, from caturanukas
pancānuka, from pancāṇuka mahāṇuka are
created. From mahāņukas Sthūlatara Dravyas
and sthūlatama Dravyas are manifested
respectively.
● The properties that exist in the causative factor
are found in the resultant factor also.
● Every atom has some special properties and the
properties of a substance which is constituted of
these atoms would develop the same properties are
contained in the atoms.
● There are two theo ries, viz-Peelupāka vāda, and
Pithara Pāka vāda, about the combi nation of
particles.
1. Peelu pāka vāda: Peelu means atom or paramāņu,
pāka means transformation in the objects due to
application of speciﬁc temperature of heat.
According to peelu pāka transformation takes place
at the paramāņu level also, when speciﬁc
temperature of heat is applied.
2. Pithara Pāka vāda: Transformation takes place in
the Pithara (or molecule) only. Vaiseșika Darsana
accepted the peelu pāka vāda, while Nyaya Darśana
accepted Pithara pāka vāda.

YOGA DARSHANA
BY MAHARISHI Pitanjli
• It emphasizes on the concentration of mental faculties.
• According to yoga philosophy salvation can be achieved by every body through constant practice of
detachment or asceticism.
• This system is also recognised as seswara samkhya darśana because The God has been accepted is
it, in addition to 25 elements described by Samkhya System.
• Eight angas are described which are called 'Asta vidha Yoga angas". They are the causative factors
for the practice of Yoga.
• The former three are called 'Bahirangas' and the later five are called 'Antarangas', as they belong to
citta i.e. mind.

YOGA DARSHANA
BY MAHARISHI Pitanjli
• Patanjali advocates eight fold means of Yaga viz, Yama (moral codes), niyama (moral conducts),
asana, (Postures of the body), Prāṇāyāma (control of breath), Pratyahāra (withdrawal of senses from
their ob jects), dhyāna (meditation), dharna (Retention) and Samadhi (trance or union with divine).
• Ayurveda accepts this system as an important media for health and mokşa, as Caraka emphasises
that recurrence of all sensations is checked through yoga and mokṣa.
• The absolute eradicdtion of sensation is attained through mokṣa. The yoga is a means to attain
mokṣa.

Yoga darśana and Ayurveda
● Samkhya and Yoga are as complementary aspects of one whole signifying theory
and practice of philosophy and religion.
● Both Ayurveda and Yoga are practical and applied sciences. Bhoja, in his
commentary on Yogasutra known as Rājamārtanda says that Patanjali wrote works
on grammar, Yoga and medicine.
● Ayurveda and Yoga are immensely and closely related to each other.

● Just as science of medicine deals with the disease & its cause, health and the means
of attaing health
● Japa has been regarded in Yoga a means to purify the indriyas (Y.S 11.43) and oşdhi
has been regarded one of ﬁve siddhis
● The description some how resembles with Caraka when he says 'Physician treats
all the type of Vedanās related to the present past and future where Trsnā is
regarded as the cause of sukha-duḥkha' and updhās are the root cause of the
vedanas (C. Sa.1)

● Yoga has been rec ognised as a means to attain mokşa2 Yoga has been described as
Yogas citta vritti nirodhah', (Y.S.) while satvajaya treat ment has been described as
withdrawal of mind from harmfull objects.
● Detailed description of the procedure of yoga is available in Caraka samhitā.
(C. Su. 11/54)

● Yoga has been recognised as a means to attain mokşa2 Yoga has been described as
Yogas “citta vritti nirodhah” (Y.S.) while ‘satvajaya’ treat ment has been described
as withdrawal of mind from harmfull objects.
● Detailed description of the procedure of yoga is available in Caraka samhitā.
(C. Su. 11/54)

● Patañjali also postulates that by constant practice of Yoga a person gets Mokşa.
● The knowledge that, Puruşa is diﬀerent from Prakrti is called Kaivalya or Mokṣa.
● Kaivalya will be attained through Samadhi and samadhi through citta vṛtti
nirodha.
● Eight angas are described which are called 'Asta vidha Yoga angas".
● They are the causative factors for the practice of Yoga.

❖ concept of astangayoga
•Self restraint
•observation of certain rules of conduct
•postures
•regulation of breath
•control of sense organs
•steadying of mind
•contemplation, meditation
•super conscious state of concentration in
the Atma or becoming one with Atma.

SAMKHYA DARSHANA
By-Ācārya Kapila
• Ācārya Kapila expounded this system and Samkhya Karika and Samkhya Tattva Kaumudi are the
main books.
• It believes in duality (dvaita).
• According to Samkhya system Prakṛti and Puruşa are the basic ele ments of the universe.
• One of these (Puruşa) is cetana (conscious or alive) but does nothing (akarta) while the other (Prakrti)
is acetana (without consciousness or material) but has a quality to do. Separately both factors are
unable to create any thing.

SAMKHYA DARSHANA
By-Ācārya Kapila
• For example a lame person is unable to walk but he has a quality to see, on the other hand a blind
man is unable to see but he is able to go any where.
If having desire to go any where, they both assemble together and the lame sits on the shoulders of
the blind, he having the qualification to see can guide the blind to walk in the right direction. Thus
separately both are disqualified but being associated they prove qualified.
• So it is with Prakṛti and Puruşa Samkhya system describes this theme by Pangvandha Nyaya.

SAMKHYA DARSHANA
By-Ācārya Kapila
• Twenty five elements of the universe has been described in this system namely
(1) Purusa,
(2) Prakrti,
(3) Mahat (budhhi),
(4) Ahamkāra
(5) Manas.
(6-10) Panca Jñanendriyas (Five sense organs)
(11-15) Panca Karmendiryias (Five motor organs)
(16-20) Panca tanmātrās (subtle elements)
(21-25) Panca mahābhūtas.
• In Ayurveda Suśruta has described these elements with the reference of crea tion of universe.
• The knowledge of these elements leads a person, living in any stage, towards salvation.

SAMKHYA DARSHANA
By-Ācārya Kapila
• Prakrti has three gunas namely sattva, rajas and tamas.
• These gunas represent constant change in the prakrti which is taking place perpetually.
• The state of equilibrium of satva, rajas and tamas is prakṛti. In this state, no creation is pos sible, all
stay unmanifested.
• When the equilibrium is dis turbed, it is called vikṛti and the creation starts.

SAMKHYA DARSHANA
By-Ācārya Kapila
1. Sānkhya means knowledge.
The main aim of this Darsa na is that how the Puruşa gets Mokṣa with the help of complete knowledge
of mula Prakṛti and Paramātma.
Hence it is named as Sānkhya Darśana.
2. Some Acāryas say that, as the following twenty five Tatvas of the universe were first mentioned in this
Darśana, because of this twenty five number it is called Sankhya Darsana.
The knowledge of these twenty five Tatwas is called as Tatwa Jñāna.
The person who gets the complete knowledge of these Tatwas is eligible to attain Mokṣa or final
liberation.
Without the Tatwa Jñāna one cannot get Moksa.
“tat va ajnanan namuktih”

SAMKHYA DARSHANA
By-Ācārya Kapila
The following are the twenty three Tatwas, viz-(1) Mahat (2) Ahankāra (3) Sabda (4) Sparsa (5) Rūpa
(6) Rasa (7) Gandha (8) Srotra (9) Cakṣu (10) Twak (11) Rasana (12) Ghrāṇā (13) Vāk (14) Pāņi (15)
Pāda (16) Payu (17) Upastha (18) Manaḥ (19) Ākāśa (20) Vāyu (21) Teja (22) Ap (23) Pṛthvi, were
created from Müla Prakṛti or Avyakta.
From Avyakta or Müla-Prakṛti Mahat, Ahankāra, Pañca tanmatras are formed. From Ahankāra, Ekādaśa
Indriyas are created and from tanmatras Pañca mahābhū tas are created. Avyakta is called Prakṛti tatwa
as it has no creati or or origin.
The seven Tatwas from Mahat to Pañca tanmatras are known as 'Prakrti-vikṛti tatwas', because they are
created from other Tatwas and creators of other Tatwas.
The other sixteen Tatwas, viz- eleven Indriyas, Pañca Bhūtas which are created by other Tatwas and are
not capable of creating further Tatwas are called only Vikṛtis.

SAMKHYA DARSHANA
By-Ācārya Kapila
The twenty fifth tatwa, i.e., Puruşa is called 'Na Prakṛti na vikṛti', because he is not created by any one or
is the creator of any one with the conglomeration with Puruşa the Avyakta, which is jada creates the
entire universe.
The Sankhya Darśana otherwise known as "Sasti tantra', the science which teaches about sixty
Padārthas.
The Sankhya Darsana was divided into six chapters in 527 sūtras. Vijñānabhikṣu was the Vārtika karta
and Gouḍapāāda was the commentator of Sankhya Darsana.
According to Sankhya Darśana, a person gets Moksa when he is devoid of 'Duḥkha traya', viz.
Adhyatmika duḥkha, Adhib houtika duhkha, Adhi daivika duhkha

SAMKHYA DARSHANA
By-Ācārya Kapila
• Sankhya postulated 'satkārya vāda'. Without Karana there is no Kārya.
• Karya is the anurupa or transformation of Kāraṇa.
• Existence of Karya in Karana before its manifestation is called satkārya vāda.
• The mahadādi Tatwas are transformed from müla Prakṛti, i.e., Avyakta.

Samkhya darśana and Ayurveda
● According to Ayurveda, the universe has taken origin from avyakta, which literally
means unmanifested.
● This concept of Avyakta includes puruşa (conscious element) and the prakrti
(primordial matter-stuﬀ) of Sāmakhya darsana.
● Samkhya darśana declares that any person can achieve mukti through the
knowledge of 25 elements.

Samkhya darśana and Ayurveda
● The evolution of universe accepted in Caraka and Suśruta samhitās are a very close
with the description available in Samkhya system with some changes useful for
medical system.
● Ayurveda accepts the development of indriyas from panca-mahābhūtas, being
useful in the treatment, though it diﬀers from the thinking available in Samkkya
System.
● Ayurveda describes three types of purusa viz.- Karma puruşa, Cikitsya purusa and
Ativahika purusa.
(S. K. 3/S. Sa. 1/1-3, C. Sa 1/65-67., C. Sa. 1/16)

Mīmānsă darśana
By- Ācārya Jaimini
• It is also recognised as Purva mīmānsa.
• Even being astika and believing in Vedas, this philosophy does not have faith in the presence of God.
• Thus providing concept of tretyavada
• According this system the actions of jiva (creature or person) creat a power, named Apurva.
• The apurva (specially generated power) is the responsible factor for controlling the life and death
(crea tion and destruction) of the person as well of the universe.

Mīmānsă darśana
By- Ācārya Jaimini
• Yajñas (Sacrifices) performed by persons help in happiness of devtas and guide them towards
heavenly march and salvation.
• This philosophy believes in action, result of the action, heaven and hell, sinful or virtuous actions,
(punya) and inspires to man to do good deeds only.
• Mimānsākas believe that creation of this universe is not an event which takes place at any spe cial
moment and place, but is a continuous process of the eter nal or infinite world, so it is useless to
accept the existance of a creator (The God.).

Mimānsā darśana and Ayurveda
● Karmakānda methodology of mīmānsakas have been well described in
Daivavyapaśraya Cikitsa.
● It includes incan tation of mantras, talisman (Wearing of magical medicines etc.),
Auşadhi wearing of gems ( Mani), auspicious oﬀer ings (Mangala), gifts (uphāra),
oblations obeisconce to the god and such other things of this type.
● Ayurveda accepts the principle of niyati (the control of universe by a control ler).
So many prarthana mantras and religious rites have been described in diﬀerent
references.

Mimānsā darśana and Ayurveda
● Yajnika samaya de scribed in Caraka, shows the importance and acceptability of
mīmānsă darasan.
● Description of mantras and methodology of religious rites available in Kaśyapa
Samhità in ref erence with various samskāras and diseases of the infants, shows the
eﬀect of mimanakas on the society of that time

Vedānta darśana- (Uttara mīmānsā)
By- Maharşi Vyasa
• Sankarācārya is the unanimous professor and preceptor of vedanta philosophy.
• Advaita vāda or ekatva vada is the basic theme of this policy.
• The non dualistic approach believes that the whole universe is in Himself and He is in the whole
universe
“(sarvam khatu, idam, Brahma)”

Vedānta darśana- (Uttara mīmānsā)
By- Maharşi Vyasa
• This philosophy also demonstrates that only Bramha is true and exits while the world is false and non
existent and the jiva (the personal soul). living in a physical living body in only the Bramha and nothing
else.
“Brahmasatyam jagan mithya”
• The consciousness attached and covered with māyā is called saguna parmeswara, this saguna
bramha or Parameswara is responsible for the creation, maintenance and destruction of the universe.
• Brahma is nirguna (abso lute, without qualities).
• The last portion of Vedas are the main sources of this (Veda + Anta) philosophy and the knowledge of
Brahma is the main object of description of this philosophy.

Vedānta darśana and Ayurveda
● Various references available in Caraka samhita and other Ayurvedic literature
reﬂect that Vedanta had played some important role in inﬂuencing the
metaphysical think ing of Ayurveda.
● The concepts on mokşa, tattva, smrti, vairāgya etc. have a great resemblance with
the respective principles of vedānta.
● The Ataman (Jivātmā and Paramātmā) of vedanta have been playing its clear role
while Ayurveda describes health.

Vedanta darśana and Ayurveda
● The happiness of the soul (ātmā) is the prime factor to be achieved and without
the happiness of the soul Swasthya (health) can not be achieved.
“Nirvikāraḥ Parastvātmā (C. Su. 1/55)”
“Cetana dhaturapyekah (C. Sa 1/16)”
“Satvamātmā śarīramca trayametat tridandavat. (C. Su 1/45)”
“Prasannātmendriyamanaḥ swastha itybhidhīyate (S. Su. 1)” etc.
● These references accept and describe the prime place of atatmā.

Vedanta darśana and Ayurveda
● If we try to analyse the philosophical thinking of Caraka Samhitā, it is found that
there is some leaning to wards the advaitavada of Vedanta.
● Puruşa has been called as Brahmhan at many places in Ayurveda.
● Actually Ayurveda came in existence only for purusa.
● These refer ences shows that Ayurveda has got a clear eﬀect of Vedanta darasan.

NASTIKA DARSHANA
• DrSakshi_Bhardwaj NIA,JAIPUR DEPT:MAULIK SIDDHANTA&SAMHITA

● The philosophical systems which do not have faith in Veda, rebirth, results of the
actions and soul etc. are called annihilists.{hetrodox}
● The main schools of thoughts of this group are Cārvāk darśana, Jaina darśana and
Bauddha darasan.

Jaina darśana
By- Swami Mahāvīra
• Jaina Philosophy- Famous Swami Mahāvīra was the 24th tirthankara of this philosophy.
• According to this system the universe is running continuously since infinite time and will remain upto
infinite time.
• Jain darśana does not believe in vedas and existence of any God.
• Karmas (good deeds) are the moral rulings of the life and non-violence is the best quality of the man.

Jaina darśana
By- Swami Mahāvīra
• Probably the reaction against violence of vaidic yajñas was the main cause of the origine of this
system.
• Liberation is accepted as nirvāṇa in this sys tem and has been accepted as the aim of the life.
• Hard penance and austerity (tapaścarya) is the only way of nirvana <exit>, according to this system.
• Jain darśana mainly follows di rect percaption (Pratyakṣa) and inference (anumāna) form of the
evidence to prove the truth.

Bauddha darśana
By- Lord Buddha
• Buddhist philosophy has very impressive followers in India in the first five centuries. Lord Buddha was
the orginator of this philosophy.
• This thought of school came into existence as a reaction of veidic system of thinking.
• A huge amount of literature containg the sto ries of life of Lord Buddha are available in India and
abroad.
• Lumbini and Saranātha are the main place of Buddha pil grimage in India.
• Tibet, Japan, China and Šrilanka are the nations where the followers of this philosophy are mainly
found.
• This system believes that the universe is governed by the nature of its cause and existence of any
conscious entity is not expected.

Bauddha darśana
By- Lord Buddha
• The Buddha was born about the mid dle of sixth century B.C.
• His name was Siddhartha and he belonged to a aristocrate family near Kapilavastu on the lower
slopes of Himalayas.
• In the age of thirty year he renounced the world and left the palace in search of truth.
• As the truth flashed on him and he awakened from the sleep of sorrows and the title Buddha came to
be applied to him as a sign of enlightenment.
• Since he was a true lover of man kind, he did not spend the rest of his life for his own's sake.
• He returned to the level of man to spread the knowledge of truth to the common man.
• He achieved a remarkable suc cess in this mission as his philosophy was accepted widely and grew
in to a world religion.

Bauddha darśana
By- Lord Buddha
• According to Buddhism the main cause of sufferings is ignorance.
• From ignorance one proceeds to desire.
• Desire leads to activity which brings in its turn the development of fresh desire.
• This is the vicious circle of the life.
• When ig norance is dispelled by right knowledge, the vicious circle is broken and can become free
from sufferings to attain peace or nirvana.

Bauddha darśana
By- Lord Buddha
• The main popular subdivision of this philosophy are
(A) Vaibhāṣika (B) Sutrāntika (C) Yogācāra and (d) Madhyamika.
• Hinayana and Mahāyāna are. two other popular terms denoting the division of the followers of this
system.
• The Hinayāna school popularised the means for the individual realiasing himself from the bondage of
the wordly life, while the Mahāyāna branch of this system emphasises the fact that such enlightened
persons should work uneasingly for the spiritual welfare of the world.
• Buddhists believe in the practical experiences of individuals in life rather than too much idealistic
discussion.

Bauddha darśana
By- Lord Buddha
• Lord Buddha was not content with his own enlightenment or Buddhahood, but tried to help his
suffering fellow creatures and was ready for any sacrifice on their account.
• Self sacrificing love is the main principle of Mahāyāna branch of Buddhism and according to this, one
can transfer the result of his good deeds to other, so as to help them in their struggle for freedom
from. sufferings and sarrows.
• According to this philosophy the world is full of sarrows and sufferings and the freedom from suffering
(duḥkha-nivriti) or nivāṇa can be achieved by any body, if he follows the rules and regimens described
by this philosophy.
• Direct perception (pratyakṣa pramāṇa) and inference (anumāna Pramāna) are accepted in this
system as evidence to prove the truth.

Cārvāk darśana
By- Rişi Cārvāka.
• This system is also known as Lokayata darśana and was popularised by Cārvāka.
• According to this thinking only four elements i.e. Prithvi, Jala, Teja and Vayu creat the universe.
• This is materialistic philosophy and does not believe in anything like soul and has described that such
a spiritual or consciousness may arise in the body, when all the elements are combine together.
• It is compared to the intoxicating quality of alcohol that occures by mixing yeast with sweet drinks,
such a phenomenon occures when they are mixed together and never found when they are
separated.

Cārvāk darśana
By- Rişi Cārvāka.
• Similarly the consciousness is always found in association with the physical body and not as separate
entity.
• This system recognizes neither a God who controls the universe nor the soul in the body.
• It teaches that the pleasure in this life is the sole aim of the man and nothing remains after death, so
no body should take pains about karmaphala, pāpa, punya and such other thing, as they do not exist.
Cārvāk darśan only believes in direct perception and other means like inference etc. are useless
according to this system.
• “yāvat jivet sukham jivet rinam kritvā ghritam pibet bhasmi bhutasya dehasya punarāgmanam
kutah”
Meaning: As long as you live, live happily

Effect of nastika darśanas on Ayurveda
● Ayurveda has not kept itself limited to the āstika doctrines, but when ever it was
useful, Ayurveda adopted thetheories of nāstika philosophies too.
● When Ayurveda emphasizes on the physical body, it seems to be nearer to cārvāk
or Lokāyata darśana.
● Describing Svabhāvoparama vāda or destruction as a passive phenomenon (which
indi cates that there is a causative factor for the manifestation of being but no
causative factor as such exists for their an nihilation.), the theory has been taken
from Buddha darśana.

● In some other reference Caraka describes another philosophy of Buddhism, when
he describes the nāstika view of causality.
● Emphasizing on the causality of soul (puruşa) Caraka says all the sources of
knowledge including scriptural, which serve as instrument for knowledge of
various kinds establish the causality of puruşa (C. Sa. 1/45).
● Challenging this theory Caraka quotes the views held by some schools and
says:There are no permanent entities as such. They appear to be so because they
are similar.

● As a matter of fact, they are produced a fresh each time, consequently.
● It is merely the combination of these ephemeral {used only for short time}
elements devoid of any permanent controlling agent as such that are known as
living being. It is they and not the soul as such are doer and enjoyer of action. (C.
Sa. 1/ 46-47).
● This description refers to the theory of momentary existence (kṣaṇabhangavāda)
as propounded by Buddhists.
● These descriptions shows that Carvaka and Buddha schools of thoughts have got a
close relation and deep eﬀect with Ayurvedic thinkers.

● While describing the evolution theories of universe, Susruta have collected many
theories proclaimed in this reference, when he has quoted nature, God, time, by
chance, destiny and consequence as responsible factors for evolution of the
universe.
“Svabhāvamīśvaram kālam yadṛccham niyatim tathā
Parinamamca manyntey prakṛtim prithu darsinah.”
(S. Sa.1/11)
● This description is enough to prove that Ayurveda has made a beautiful syntheses
of the astika well as of the nastika darśanas and diﬀerent philosophies have also
played a very important role in development of the science of medicine.

Original philosophy of Ayurveda
• The aim of darśana sastra (philosophy) is to help the human being in being free from
the miseries of all type.
• These miseries have been divided in three types viz. physi cal, spiritual and super
natural pains.
• The enquiry of Samkhya ﬂashes with immense desire to alleviate the im pediment
caused by the triad of pain.
• While describing the dharma in toto the same fact has been accepted in other
philosophies also.
• Four objects that are dharma, artha, kama and mokṣa (salvations) have been
described in Indian system of thinking.

• To achieve these physical, mental as well as spiritual objects health is the essential factor as
vyādhis (disease or ill health) create obstacles in it. Susruta counts the triad of pain as
intrinsic, extrinsic and super human pains showing there by that Ayurveda is not limited to
the physical and mental miseries only.
• Swasthya according to Ayurveda means the happiness of soul, sense organs and manas with
the equilibrium of doșa, dhātu, agni, malas and actions.
• Generally biologist deﬁne a living entity is that, which can direct changes by catalysis and at
the same time reproduce itself by auto catalysis.

• But in Ayurveda life isdeﬁned as the union of body, conative and
cognative organs, mind and soul.
• Ayurveda being a complete science of life and life (ayus) being the
combination of body, sense organs, manas and soul, health can not be
kept upto physical and mental plain only (as the western thinkers in
general and allopathic system of medicine believe), but must be in touch
of the spiritual (transcendental) level as well.
• But health is a means and not the ultimate object of Ayurveda as it is
essentiality to obtain puruşartha catuṣṭaya (Four objects of life viz
dharma, artha, kama and mokṣa) and disease are the destroyer of health
and great obstacle to humanity.

• While studying in different philo sophical approaches and Ayurveda, the
fact appears the rsis of Ayurveda have choosen various the concepts,
useful for health and medicine from various darśana, without any hesi
tation, whether the concept was veidic or aveidic and āstika or nāstika.
• The principles from other school of thoughts were adopted according to
their suitability of the subject matter and were even changed according
to their utility in medical science.
• After modification the principles have become Ayurvedic in nature and
so these are known as Ayurvedic darśana in the field of medical science.

Concepts of philosophy in Ayurveda
❖ The four means of knowledge (pramāṇas) accepted by Suśruta are the same as they
have been described by Nyaya sastra.
Being more useful in the science of medicine 'yukti' has been accepted as pramana by
Caraka.
❖ The origin and development of the universe has been the central point of the
discussion of philosophy.
According to Ayurveda, the universe has taken origin from Avyakta, which literally
means unmanifestated.
The concept of Avyakta includes both the puruşa (conscious element) and the prakṛti
(primordial matter stuﬀ) of Samkhya system.
But the acceptance of twenty four elements (caturvinśtika puruşa) inspite of 25
elements described by Samkhaya system is the originality of the Ayurveda.

❖ According to Samkhaya system indriyas develop directly from ahamkāra while
being practically more useful in the treatment, they are thought to take origin
from pancamahābūtas in Ayurveda.
Suśruta has described six theories of the origin and development of the
universe.
“Svabhāvamīśvaram kālam yadṛccham niyatim tathā
Parinamamca manyntey prakṛtim prithu darsinah.”

❖ Description of Padartha and Ayurveda-
Anything which exists, is knowable and namable is called padartha
(category).
They are six according to Vaiseșika darśana and seven (including
abhava) according to Nyaya darsana, Ayurveda has accepted six
padārthas.
They are same as in Nyaya and Vaiseșika darśans.
Padarthas have been divided in two types i.e. bhāva padartha and
abhāva padārtha according to navya nyaya darśana.
Though Ayurveda accepts six padarthas only, but Caraka says all
things can be divided into two groups-some exists and other does not.

❖ Description of Gunas-
Vaiseșika darśan has accepted sev enteen gunas only while Nyaya
darśana accepts twenty four gunas.
The number of gunas reaches upto forty one.
Description of 20 guruvadi or sāmānya gunas is the originality of
Ayurveda as any other doctrine has not described it.

❖ Description of Gunas-
According to Samkhya system satva, rajas and tamas are three attributes remain
in prakṛti (nature or unmanifested stage of the universe).
This balanced stage of trigunas (sāmyabastha) can be consid ered as the healthy
conditions and the disbalance (Vișamā bastha) can be compared as diseased
condition.
These three qualities are actually three diﬀerent aspects of ego (ahamkāra).
Sāttvika and rājasika types of ahamkāra combine togather to produce 11 indriyas
and the combination of tămasika and rajasa, ahamkara cause the production of panca
tanmātras from which mahābhūtas are created.
❖ in ayurveda these three qualities are called mahāgunas.

❖ Dravya in Ayurveda and other darśans
❖ The definition and division of dravya is similar in Vaiseșika darśana and Ayurveda
and in both of the systems nine dravya viz five bhutas, ātman, manas, kāla and dik
have been accepted. Dravyas have been classified from dif ferent aspects.
(A) Two types viz. kāraṇa and karya dravya
(B) Two types viz. cetana & acetana.
(C) Three types³ viz.
(1) Doșaprśamana, (alleviater of dosas) (2) Dhātupradūṣaṇa (doşa vitiaters)(3)
Swasthyavṛtta kara (maintainer of health)
(D) Three types viz.
(1) Jāngama (organic or animal products) (2) Audbhid (Vegetable products) (3)
Pārthiva (mineral products)

answering technique
mention
• author of darshan
• objective
• number of pramāanas ,padārthas
• snonyms
• corelation with āyurvedā

”THANK YOU”

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