Orthodox schools of indian philosophy

S
INDIAN PHILOSOPHY
Orthodox Schools
Dept.of Sanskrit
SREE SANKARA COLLEGE KALADY

SAMKHYA
Founder-
KAPILA
Literature -
SAKHYA KARIKA (200 A.D)
SANKHYA SUTRAS

Samkhya
Philosophy
Continued…..
S Samkhya Karika – Iswarakrishna
Commentaries
S Of Gaudapada and Raja
S Tattvakaumudi of Vacaspati Misra
S Chandrika of Narayana Tirtha on
Gaudapada’s
S Samkhya Sutras
Commentaries
S Pravachanabhashya of
Vijnanabhikshu (600 AD)
S Of Anirudha (1500 AD)
S Samkhya-pravachana-bhashya and
Samkhyasara of Vijnanabhikshu
S Tattvasamasa (1400 AD)
S Samkhyatattvavivechana of
Simananda
S Samkhya-tattva-yatharthya-dipana of
Bhavaganesha
Texts major….

SAMKHYA-KARIKA
and
SAMKHYA-SUTRA
S Samkhyakarika is the oldest Samkhya
text.
S Samkhya Sutra was not referred to
by any writer until Aniruddha.
S Samkhya Sutras were probably
written after 14th Century.
S Samkhyakarika excluded the
refutations of the doctrines of other
schools of philosophy.
S Samkhya Sutras contain refutations
of other doctrines.
S Samkhya Sutras compromises with
Upanishads in Oneness of Purusha
S Samkhyakarika doesn’t compromise
with Upanishads.
Samkhyakarika – 72 Karikas
Samkhya Sutra – 6 Chapters and
523 Sutras

Samkhya
Philosophy
Continued…..
S The term Sankhya is an
adaptation from ‘sankhya’
meaning number, because it
describes 24 ultimate objects of
knowledge.
S Sankhya means ‘Samyag Jnana’,
because it aims at pure
metaphysical knowledge of
reality for the practical purpose
of putting an end to all pain and
suffering.
S It is a metaphysic of dualistic
realism.
S The Sankhya recognizes only two
kinds of ultimate realities –
Purusha and Prakrti.
Terminology of the name

Samkhya
Philosophy
Continued…..
S Baudhas and Nyaya Vaiseshikas –
= NO.
S Why?
S An effect cannot be exist in its
cause before it is produced. There
is something in the effect which is
not to be found in its cause.
(ASATKARYAVADA or
ARAMBHAVADA)
S If the pot already existed in the
clay, why should the potter exert
himself and use his implements to
produce it?
S If the effect is indistinguishable
from the cause, and that we should
use the same name for both the
pot and the clay. Same purpose
would be served by a pot and a
lump of clay.
SATKARYAVADA
Theory of Causation.
Theory as to the relation of an effect
to its material cause.
? = Does an effect originally
exist in the material cause
prior to its production?

Samkhya
Philosophy
Continued…..
S Sankhya
……= YES.
S Why?
S The effect exists in the material
cause even before it is produced.
(SATKARYAVADA).
A. Asadakaranat.
S If the effect were non-existent in
the material cause, then none
can bring it into existence.
S The pre-existed effect is only
manifested by certain favorable
conditions when it is produced.
S The activity of efficient cause like
potter and his tools is necessary
to manifest the effect, pot which
implicitly exists in the clay.
SATKARYAVADA

Samkhya
Philosophy
Continued…..
B. Upadanagrahanat.
S There is an invariable relation
between a material cause and its
effect.
S A material cause can produce only
that effect with which it is causally
related.
C. Sarvasambhavabhavat.
S Only certain effects can be produced
from certain causes. Curd from milk
only. Had it not been so, any effect
could be produced from any cause.
The potter would have taken milk or
thread to produce pot.
SATKARYAVADA

Samkhya
Philosophy
Continued…..
D. Saktasya Sakyakaranat
S Only a potent cause can produce a
desired effect.
S The effect must be potentially
contained in the cause. That means the
potent cause of an effect possesses
some power that is definitely related
to the effect.
C. Karanabhavat.
S If the effect be really non existent in
the cause then we have to say that,
the non existent comes into
existence.
S ie.. Something comes out of nothing,
which is absurd.
So the effect and cause are the explicit
and implicit states of the same
substance. Eg. Thread and cloth.
SATKARYAVADA

Samkhya
Philosophy
Continued…..
1. Parinama Vada.
When an effect is produced,
there a real transformation
(Parinama) of the cause into the
effect. Eg. Pot from Clay or Curd
from Milk.
This view is favor to Samkhya
2. Vivarta Vada.
The change of the cause into the
effect is merely apparent. Eg.
Seeing Snake in a rope. So also
Brahman doesn’t transformed
into the world.
This view is favor to Ad.Vedanta.
SATKARYAVADA
Two different forms –
1. Parinama Vada
2. Vivarta Vada

Samkhya
Philosophy
Continued…..
S According to heterodox
systems and Nyaya-
Vaiseshikas, atoms are the
cause of the objects.
S But Samkhya says that atoms
cannot be the origin of the
subtle products such as mind,
intellect and the ego.
S The ultimate cause of the
world must be some intelligent
or unconscious principle which
is uncaused, eternal and all
pervading, very fine and
always ready to produce the
world of objects. This is
Prakrti.
PRAKRTI
Prakrti is the ultimate cause of the
world objects.
Purusha is neither a cause nor an
effect of anything.

Samkhya
Philosophy
Continued…..
PROOFS FOR THE EXISTENCE OF
PRAKRTI
S INFERENCE
1. All world objects are limited and
dependent on one another. So
there must be an unlimited and
independent cause for their
existence.
2. Things of the world have certain
common characters as Pleasure,
pain and indifference. Therefore
they must have a common cause
having these three characters.
3. All effect contain their
potentiality within it. The world
of effects therefore be implicitly
contained in some world-cause.
PRAKRTI
• Prakrti is the first cause of all
things therefore has itself no
cause.
• It is eternal and ubiquitous.
• It is subtle, mysterious and
tremendous power which
evolves and dissolves the world
in a cyclic order.

Samkhya
Philosophy
Continued…..
4. An effect arises from its cause and
is again resolved into it at the
moment of Pralaya. Particular object
must arise from its particular cause,
and this again from other general
cause, and so on till we come to the
first cause – Prakrti. At the
destruction, the objects resolves into
atoms, atoms into energies, and so
on till the eternal Prakrti.
S This Prakrti is defined in different
names – Mula Prakrti, Pradhana,
Avyakta etc.
PRAKRTI
PRAKRTI
INFERENCE Continued…..

Samkhya
Philosophy
Continued…..
GUNAS
S Gunas are inferred from the
objects of the world which are
their effects.
S All objects in the world possess 3
characters capable of producing
pleasure, pain and indifference.
S The same thing are pleasurable to
some person, painful to another,
and neutral to a third. Ultimate
cause of things must have been
constituted also by these 3
elements – Satva, Rajas and
Tamas
GUNA
Prakrti is constituted by 3 Gunas
Satva, Rajas and Tamas.
Gunas are interwined like the three
stands of a rope which binds the
soul to the world.
Gunas are inferred from the objects
of the world which are their effects

Samkhya
Philosophy
Continued…..
SATTVA operates in…..
S The manifestation of
objects in consciousness
(Jnana)
S Tendency towards
conscious manifestation in
the senses, the mind and
the intellect.
S All sorts of lightness in
the sense of upward
motion (blazing up of fire,
upward course of vapour,
winding motion of air
etc.)
S Pleasure in its various
forms
GUNA
SATTVA
Nature of pleasure and is light
and illuminating.

Samkhya
Philosophy
Continued…..
RAJAS operates in….
S Movements of itself and
other things.
S Stimulations
(Upashtambhaka) of things
(fire spreads, wind blows,
the sense follow their
objects and mind become
restless.)
S All painful experiences and
is itself of the nature of
pain.
GUNA
RAJAS
Nature of pain, and is mobile
and stimulating
It helps Sattva and Tamas
which are inactive and
motionless in themselves to
perform their functions.

Samkhya
Philosophy
Continued…..
TAMAS operates in….
S Resisting the principle of
Rajas or activity in so far as
it restrains the motion of
things.
S Counteracting the power of
manifestation in the mind,
the intellect and other
things.
S Producing ignorance,
darkness, confusion and
bewilderment (Moha).
S Inducing Sleep, Drowsiness
and laziness.
GUNA
TAMAS
Tamas is of the nature of
indifference (Vishada) and is
heavy (Guru) and enveloping
(Avaranaka).
It is the principle of passivity
and negativity in things.

Samkhya
Philosophy
Continued…..
S They always go together and can
never be separated from one
another (Just as oil, wick and
flame)
S They co-operate to produce the
objects, although they possess
different and opposed qualities.
S Each of them tries to suppress
and dominate the others.
S Sarupaparinama – During Pralaya
of the world, the Gunas change,
each within itself. At this state
Gunas can’t create anything.
S Virupaparinama – During Srshti of
the world. One of the Gunas
dominates over the others which
become subordinate to it. When
it happens, creation starts.
GUNA – Common features.
Gunas are in the state of both
conflict and co-operation with one
another.
Subject to constant change and
transformation
2 types of change –
Sarupaparinama (Homogeneous)
Virupaparinama (Heterogeneous)

Samkhya
Philosophy
Continued…..
PROOFS FOR THE EXPERIENCE OF
THE SELF
1. All objects in the world are
means to the ends of a being.
That being must be quiet
different and distinct from the
objects.
2. All material objects including the
mind and intellect must be
controlled and directed by some
intelligent principle.
3. The pleasure, pain and
indifference occurs in the
objects, are experienced by
some conscious experiencer.
4. If the Soul doesn’t exist, the
concept of liberation would be
meaningless.
PURUSHA or The SELF
• The self is an indubitable reality.
• The feeling of one’s existence.
• The Self is pure, eternal and all
pervading consciousness.
• The Self is always the subject of
knowledge.
• Ananda and consciousness are
different things.
• Self has neither change nor
activity.
• It is free from all attachments
and unaffected by all objects.

Samkhya
Philosophy
Continued…..
PROOFS FOR THE REALITY OF
MANY SELVES
If all persons had one Self………
1. The birth and death of one
would cause the birth and
death of all.
2. Activity of any one must make
all others active.
3. There couldn’t have been any
distinction between human
beings, birds and gods.
PURUSHA or The SELF
Reality of many selves
SELF is plural. Each Self is
connected with each body.

Samkhya
Philosophy
Continued…..
1. The evolution of the world
cannot be due to the self alone,
for it is inactive; nor can it be
due to Prakrti alone, for it is
non-intelligent.
2. The contact between Purusha
and Prakrti is just as a blind man
and a lame man can co-operate
to serve their respective
interests.
3. Prakrti requires the help of
Purusha in order to be known by
someone and Purusha requires
the help of Prakrti in order to
discriminate itself from the
latter and thereby attain
liberation.
Evolution of the World.
The evolution of the world has
its starting point in the
contact between Purusha and
Prakrti.

Samkhya
Philosophy
Continued…..
THE COURSE OF EVOLUTION
Prakrti
Mahat
Ahamkara
5 Sense Organs
5 Organs of action
Manas
5 Tanmatras
5 Gross physical elements
Continued…..
• There is a disturbance of the
equiliburium in Gunas due to the
contact.
• Rajas is disturbed first and then
the Gunas begin to vibrate.
• There is a gradual differentiation
and integration of the 3 Gunas,
and as a result of their
combinationin different
proportions, the various objects
originates

Samkhya
Philosophy
Continued…..
S Buddhi manifest itself and other
things.
S In the pure (Satvika) condition of
Buddhi, It has such attributes as
Dharma, Jnana, Vairagya.
S When it is vitiated by Tamas, It
has Adharma, Ajnana, Asakti or
Avairagya and Anaiswarya.
S Buddhi transcends all physical
things and qualities.
S It reflects the consciousness of
the self in such a way as to
become apparently conscious and
intelligent.
Mahat (Buddhi)

Samkhya
Philosophy
Continued…..
S Feeling ‘I’ and ‘Mine’.
S By this, The Self wrongly
considers itself to be an agent
of action, a desirer of ends and
an owner of properties.
S Ahamkara determines our
attitude towards the objects of
the world.
S Senses perceive objects – mind
reflects on them – Intellect
determine the object –
Ahamkara consider the object
as ‘I’ or ‘Mine’
Ahamkara

Samkhya
Philosophy
Continued…..
S Sattvika/Vaikarika Ahamkara;
when the element of Satva
predominates in it.
S Taijasa/Rajasa Ahamkara;
when the element of Rajas
predominates in it.
S Bhutadi/Tamasa when Tamas
predominates
S Satvika Ahamkara – 11 organs
S Tamasa Ahamkara – 5 subtle
elements
S Rajasa Ahamkara – Supplies
energy for the other two.
3 kinds of Ahamkara

Samkhya
Philosophy
Continued…..
S Valid knowledge is a definite and
an unerring cognition of some
object (Arthaparicchithi) through
the modification of Buddhi which
reflects the consciousness of the
self in it.
S We have a true knowledge of
objects when the intellect reflects
the light or consciousness of the
self.
S There are 3 factors in all valid
knowledge – The Pramata,
Prameya, Pramana.
S Pramata – Consciousness
S Pramana - The Citta Vrtti through
which the self known as an object .
S Prameya – The Object presented to
the self through the Cittavrtti
Epistemology
KNOWLEDGE
Only 3 Pramanas
• Perception
• Inference
• Testimony

Samkhya
Philosophy
Continued…..
NIRVIKALPA
S Indeteminate arises at the first
moment of contact between a
sense and its object.
S It is the antecedent to all
mental analysis and synthesis
of the sense-data.
S It is unverbalised experience.
SAVIKAPLA
S The result of the analysis,
synthesis, and interpretation
of the sense-data by mind.
S It determines the name and
quality of the things and their
relations to each other.
Epistemology
KNOWLEDGE
Perception.
It is the direct cognition of an
object through its contact
with some sense.
Nirvikalpa (Indeterminate)
Savikalpa (Determinate)

Samkhya
Philosophy
Continued…..
THE CLASSIFICATION OF INFERENCE
VITA AVITA
PURVAVAT SAMANYATO-DRSHTA
VITA – Affirmation (Eg. Fire-Smoke)
AVITA – Negation (Eg. Sound must be a
quality because it cannot be a substance or
an activity or a relation)
PURVAVAT – Based on the observed
uniformity of concomitance
between two things
SAMANYATO-DRSHTA - Based on
similarity of two things.
Epistemology
INFERENCE
The knowledge of one term of a
relation, which is not perceived, through
the other which is perceived and known
to be invariably related to the first.
We get the knowledge of a universal
relation between two things from the
repeated observation of their
concomitance.

Samkhya
Philosophy
Continued…..
THE CLASSIFICATION OF SABDA
LAUKIKA VAIDIKA
Laukika –
S Depends on perception and
inference.
S Sankhya doesn’t consider this as
a separate Pramana.
Vaidika –
S As not made by any person, the
Vedas are free from all defects
and imperfections.
S They are therefore, infallible, and
possess self-evident validity.
S The Vedas embody the intuitions
of enlightened seers
Epistemology
SABDA
Authoritative statements which gives us
the knowledge of objects which cannot
be known by perception and inference.

Samkhya
Philosophy
Continued…..
S Ignorance is the cause of
suffering.
S Non discrimination between Self
and non Self is Ignorance.
S One should attain Vivekajnana to
be liberated.
S Vivekajnana is a direct knowledge
or clear realization of the fact
that the Self is not the body, mind
and the intellect.
S The attainment of liberation
means, just the clear recognition
of the Self as a reality which is
beyond time, space and above
the mind and body and therefore
essentially free, eternal and
immortal.
S Jivanmukti and Videhamukti.
S Mukti is not a state of joy as
conceived in the Vedanta.
LIBERATION
Avoidance of 3 kinds of pains;
1. Adhyatmika
• Bodily and mental sufferings
2. Adhibhautika
• Pain from natural causes.
Eg.Murder, snamke-bite, prick of
thron etc.
3. Adhidaivika
• Suffering from supernatural
causes.

Samkhya
Philosophy
Continued…..
S Ultimate cause of the world is the
eternal and ever changing Prakrti.
S God is eternal but not changing.
What is unchanging, cannot be
the cause of anything.
S The world is so full of sin and
suffering that it can hardly be said
to be the work of God.
S A perfect being cannot have any
unfulfilled desires and unattained
ends. If God is so, Why did He
create this Universe?
S If Jiva is included within God as
His parts, they ought to have
some immortal powers.
S So there is no GOD as the creator.
Prakrti created this Universe for
the Good of the individual selves.
GOD
Anti theistic proofs of the classical
Sankhya

YOGA
Founder-
PATANJALI
Literature -
YOGASUTRA

YOGA Philosophy
Continued…..
S Yoga Sutra – Patanjali
Commentaries
S Vyasabhashya of Vyasa
S Tattvavasisaradi of Vachaspati
Misra
S Yoga Varttika of Vijnana
Bhikshu
S Bhojavrtti of Bhoja
S Chayavyakhya of Nagesa
Texts major….

YOGA
S According to Yogatattva Upanishad,
There are four kinds of Yoga ie.
S Mantra Yoga
S Laya Yoga
S Hatha Yoga
S Raja Yoga
S Patanjali grafted the diverse ideas of
Yoga on the metaphysics of Samkhya.
S Patanjali was not the founder of the
Yoga, but an editor.
S He systematized the facts in Yoga.
S Last chapter of Raja Yoga may be an
addition to the original work by
some one.
• Etymology
• Yuj Samadhau/Yujir Yoge –
Dhatu
• Yoga Upanishads
• Sansdilya, Yogatattva,
Dhyanabindu, Hamsa,
Nadabindu, Yogakundali,
Amrtananda, Varaha etc,
• Yoga Sutras - 4 Chapters
• Samadhipada – 51 Sutras
• Sadhanapada – 55 Sutras
• Vibhutipada – 55 Sutras
• Kaivalyapada – 34 Sutras
Totlal = 195

YOGA Philosophy
Continued….
PATANJALI
S Some scholars identify the three
as same person, others don’t.
S Some identify the Grammarian
and the Yoga writer to be the
same person.
S According to S.N.Das Gupta,
Patanjali composed Yoga Sutras at
a time when the later forms of
Buddhism had not developed.
S There fore the first three chapters
of the Yoga Sutras must be placed
about the 2nd century B.C.
S Since there is no evidence to
identify the Grammarian Patanjali
with Yoga writer.
• 3 Patanjalis are known in
ancient Indian Literature.
• Composer of Yoga Sutras
• Topic: Yoga
• Composer of
Mahabhashya
• Topic: Grammer
• Composer of Rajamrganka
and Patanjalatantra
• Topic: Medicine

YOGA Philosophy
Continued….
YOGA IS CLOSELY ALLIED TO SANKHYA
SYSTEM IN MANY POINTS
S Epistemology – Accepts 3
Pramanas
S Metaphysics – Twenty five
principles (But believes in God
as the Supreme Self distinct
from other selves)
S Liberation – by attaining
Vivekavijnana.
The special interest of this system
is in the practice of Yoga as the
sure means of attaining
Vivekavijnana.
YOGA AND SANKHYA

YOGA Philosophy
Continued….
5 KINDS OF MENTAL MODIFICATIONS
S PRAMANA - True cognition.
S Perception, Inference, Testimony.
S VIPARYAYA - False cognition
S Wrong knowledge of objects as what
they are not and it includes doubt or
uncertain cognitions.
S VIKALPA - Verbal cognition
S Verbal idea caused by words, to which
no real facts correspond. Eg. Rahu’s
head, consciousness of the Soul etc.
S NIDRA - Sleep.
S A kind of mental modification
concerned in the experience of the
absence of knowledge, due to the
preponderance of Tamas.
S SMRTI – Memory
S Reproduction of past experiences
without any alteration or innovation.
CHITTA
• The first product of Prakrti, in
which the element of Satva
predominates.
• Buddhi including Ahamkara
and the senses often called
Chitta in Yoga, is always
incessantly suffering changes
like the flame of a lamp.
• It is spread all over the body.
• When the Chitta is related to
an object, it assumes the form
of that object. This is called
Chittavrtti(modification).

YOGA Philosophy
Continued….
PATANJALI
S Every Man has has infinite
numbers of births in their past
lives
S In all these lives same chitta
was always following him.
S The chitta has thus collected
within itself the instincts and
tendencies of all those
different lives.
S These are knotted like a net
and have been the root
impressions.
S These root impressions are
called Samskara
S The Instincts and tendencies of
past lives are called Vasanas.
CHITTA
• SAMSKARA and VASANA

YOGA Philosophy
Continued….
5 KLESAS OF MIND, THAT THE SELF
CONSIDERS HAVING HIMSELF.
S AVIDYA – Wrong knowledge of the
non-eternal as eternal etc.
S ASMITA – The false notion or
perception of the self as identical
with buddhi or the mind.
S RAGA – Desire for pleasure and
the means of its attainment.
S DVESHA – Aversion to pain and
the causes thereof
S ABHINIVESA – Instinctive fear of
death in all creature
Relation between the Mind
and Self
• When mind is modified into
any kind of Vrtti, the Self is
reflected in it and is apt to
appropriate it as a state of
itself.
• Then the Self considers itself as
having the characteristics of
that object, the mind has been
modified on.
• The Self considers itself to be
the subject to birth and
growth, decay and death at
different periods of time.

YOGA Philosophy
Continued….
BONDAGE
S The Self identifies itself with
mental modifications.
S So, it feels pleasure or pain out of
the objects of the world.
LIBERATION
S One should restrain the activities
of the body, the senses and the
mind and finally suppress all the
modifications of citta.
S When the waves of the Karya
Citta lie down and leave the citta
in a state of Karana-citta, the self
realize itself as distinct from the
mind-body complex and as free,
immortal and self shining.
BONDAGE
And
LIBERATION

YOGA Philosophy
Continued….
Ksipta
S Under Rajas and Tamas.
S Attracted by objects of sense.
S Restless, doesn’t help to control
the mind and senses.
S Not at all conducive to Yoga.
Mudha
S Excess of Tamas.
S Tendency towards vice, ignorance
and sleep.
Viksipta
S Free from Tamas and has only a
touch of Rajas.
S Manifesting all objects and makes
for virtue, knowledge etc.
S Temporary concentration of Citta
which is followed by distraction.
5 Levels of Mind
Ksipta
Mudha Non-conducive.
Viksipta
Ekagra
Niruddha Conducive

YOGA Philosophy
Continued….
Ekagra
S Purged of the impurity of Rajas
and perfect manifestation of
Sattva
S Beginning of prolonged
concentration of the mind on any
object.
S Reveal the true knowledge of the
object and begins to cessation of
all mental modifications.
S Continues to think or meditate.
S But, mental processes are not
altogether arrested.
Niruddha
S Cessation of all mental functions,
including even that of
concentration of Ekagra level.
S Mind is left in its original,
unmodified state of calmness and
tranquility.
5 Levels of Mind
Ksipta
Mudha Non-conducive.
Viksipta
Ekagra
Niruddha Conducive

YOGA Philosophy
Continued….
Samprajnata
S Establishment of Ekagra level.
S Trance of meditation, in which
there is a clear and distinct
consciousness of the object of
contemplation.
S Also known as Samapatti.
Asamprajnata
S Establishment of Niruddha
level.
S All mental modifications being
stopped.
S Nothing is known or thought of
by the mind.
S There are no ripples in the
placid surface of mind.
2 types of Samadhi
Samprajnata
and Samadhiyoga.
Asamprajnata

YOGA Philosophy
Continued….
S Savitarka
The mind is concentrated on any
gross physical objects of
contemplation. (Eg. Image of any
God or Godess)
S Savichara
Concentration on subtle objects
like the tanmatras or subtle
essences of the physical elements.
S Sananda
Concentration on subtler objects
like the senses, till their real
nature becomes manifest to it.
S Sasmita
Concentration herein is the
asmita. Realization of the true
nature of ego.
4 kinds of
Samprajnata Samadhi
Savitarka
Savichara
Sananda
Sasmita

YOGA Philosophy
Continued…. S After realizing the nature of
objects, the mind leaves them
behind, till it becomes
completely free from the
thoughts of all objects.
S Puts a stop to all mental
modifications and doesn’t rest
on any object at all.
S The Self abides in its own
essence as pure consciousness,
enjoying the still vision of
isolated self-shining existence.
S This is the final and stage of
attainment of liberation.
Asamprajnata Samadhi

YOGA Philosophy
Continued….
S Yama – consists in abstention
from injury to life, from
falsehood, theft, incontinence
and avarice.
S Ahimsa, Satya, Asteya,
Brahmacharya, Aparigraha.
S Niyama – consists in the
cultivation of good habits
S Saucha, Santosha, Tapas,
Swadhyaya, Isvarapranidhana.
S Asana – is the adoption of
steady and comfortable
posture.
S Pranayama – is the regulation
of breath. ie. Regulate
inhalation, retention and
exhalation of breath.
Ashtanga Yoga
Yama
Niyama Bahiranga-
Asana Sadhana
Pranayama
Pratyahara
Dharana Antaranga-
Dhyana Sadhana
Samadhi

YOGA Philosophy
Continued….
S Pratyahara – consists in
withdrawing the senses from
their objects.
S Dharana – consists in fixing the
mind on the desired object.
S Dhyana – is the steady
contemplation of the object
without any break.
S Samadhi – is the mind’s
absorption in the object of
contemplation
Ashtanga Yoga
Yama
Niyama Bahiranga-
Asana Sadhana
Pranayama
Pratyahara
Dharana Antaranga-
Dhyana Sadhana
Samadhi

YOGA Philosophy
Continued….
Klesa-Karma-Vipaka-Asayaih-
Aparamrshtah purushaviseshah Isvarah.
S Klesa - All individual selves are
more or less subject to afflictions,
of ignorance, egoism, desire,
aversion and dread of death.
S Karma – They have to do various
kinds of works – good, bad and
indifferent.
S Vipaka – Consequences of
Karmas.
S Asaya – Infection of latent
impressions of past experiences.
S It is GOD alone who is eternally
free from all defects.
GOD
• Yoga is theistic
• It admits GOD on both
practical and theoretical
grounds.
• God is the perfect spirit who is
eternal, all pervading,
omnipotent and omniscient.

YOGA Philosophy
Continued…. S The Vedas, Upanishads and other
scriptures speak of the existence
of GOD as the Supreme Self.
S According to the law of
continuity, there are different
degrees of knowledge and power.
So, there must be a person who
possesses perfect knowledge and
perfect power. He is GOD.
S Devotion to God is the best
means for concentration and
restraint of mind.
GOD
Proofs of the existence of GOD.

NYAYA
Founder-
GAUTAMA/AKSHAPADA
Literature -
NYAYA SUTRAS

NYAYA Philosophy
Continued…..
S NYAYA Sutra – Gautama
S 5 Adhyayas
S Each adhyaya 2 ahnikas
S Commentaries
Nyaya bhashya – Vatsyayana
Nyaya Vartika – Uddyotakara
Nyayavartika-
tatparya-tika – Vachaspati
Nyayavartika –
Tatparyaparisuddhi,
Kusumanjali - Udayana
Nyayamanjari – Jayanta
Prachina Nyaya – Gautama
Navya Nyaya – Nagesa (author of
Tattvachintamani)
NYAYAVIDYA/TARKASASTRA/
ANVIKSHIKI
Texts major….

NYAYA Philosophy
Continued…..
16 PADARTHAS
S PRAMANA
S PRAMEYA
S SAMSAYA
S PRAYOJANA
S DRSHTANTA
S SIDDHANTA
S AVAYAVA
S TARKA
S NIRNAYA
S VADA
S JALPA
S VITANDA
S HETVABHASA
S CHALA
S JATI
S NIGRAHASTHANA
This philosophy is primarily
concerned with the conditions
of correct thinking and the
means of acquiring a true
knowledge of reality
Its ultimate end is liberation,
although its main interest is in
logic.

NYAYA Philosophy
Continued…..
S Perception
S Inference
S Comparison
S Testimony
16 PADARTHAS
PRAMANA, PRAMEYA, SAMSAYA,
PRAYOJANA, DRSHTANTA,
SIDDHANTA, AVAYAVA, TARKA,
NIRNAYA,VADA,
JALPA, VITANDA, HETVABHASA,
CHALA, JATI, NIGRAHASTHANA
Way of knowing anything truly.

NYAYA Philosophy
Continued…..
PRAMEYA
S Atma
S Body
S Senses
S Sense objects
S Buddhi
S Mind
S Activity
S Dosha (Raga, Dvesha etc.)
S Rebirth
S Phala (Experiences of pleasure
and pain)
S Dukha
S Liberation (Apavarga)
16 PADARTHAS
NIRNAYA,VADA,
A knowledge or an object of
true knowledge

NYAYA Philosophy
Continued…..
S Mind’s wavering between
different conflicting views with
regard to the same object.
S Doubt is not certain knowledge,
nor is it the mere absence of
knowledge, nor is it an error.
S It is a positive state of cognition
of mutually exclusive characters
in the same thing at the same
time.
16 PADARTHAS
NIRNAYA,VADA,
State of uncertainity.

NYAYA Philosophy
Continued…..
S We act either to obtain desirable
objects or to get rid of
undesirable ones.
S Both these constitute the end of
activities
S Prayojana is
S the object for which
or
S To avoid which one acts
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S Useful and necessary part of any
discussion or reasoning.
S It should be accepted by both the
parties in the discussion without
dispute or difference of opinion.
S Eg. There is fire in the hill because
there is smoke in it. Wherever is
smoke there is fire, as such in the
case of Kitchen.
16 PADARTHAS
NIRNAYA,VADA,
Undisputed fact which illustrate
a general rule.

NYAYA Philosophy
Continued…..
S A view that a certain thing is or is
such and such.
S If this view is accepted as true in
a system, it’ll be considered as a
doctrine.
16 PADARTHAS
NIRNAYA,VADA,
What is taught and accepted as
true in a system or school.

NYAYA Philosophy
Continued…..
S A member of the syllogism
(Anumana).
S There are 5 Avayavas.
S Pratijna
S Hetu
S Udaharana
S Upanaya
S Nigamana
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S Indirect way of justifying a certain
conclusion by exposing the
absurdity of its contradictory.
S Form of supposition (uha), but is
an aid to the attainment of valid
knowledge.
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S Certain knowledge about
anything attained by means of
any of the legitimate methods of
knowledge.
S Usually preceded by doubt and
requires a consideration of all the
arguments for and against a
certain view of doctrine.
S It is just the ascertainment of
truth about something by means
of any of the recognized methods
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S A discussion which is conducted
according to logical rules and
aims only at finding out the truth
of the matter discussed.
S The exponent and the opponent
tries to establish his own position
and refute the other.
S But, both try to arrive at truth.
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S Mere wrangling in which the
parties aim only at victory over
each other, but do not make an
honest attempt to come to truth.
S Parties aim at victory only and
therefore, make use of invalid
reasons and arguments with the
full consciousness that they are
such.
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S A kind of debate in which the
opponent does not establish his
own position but only tries to
refute that of the exponent.
S Parties tries to win simply by
refuting the other’s position.
S It is a sort of cavil, in which the
opponent indulges in a merely
destructive criticism.
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S A Hetu or reason which appears
as, but really is not a valid reason.
S It is generally taken to mean the
fallacies of inference.
S Hetvabhasas are-
S Savyabhichara
S Viruddha
S Satpratipaksha
S Asiddha
S Badhita
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S A kind of quibble in which as
attempt is made to contradict a
statement by taking it in a sense
other than the intended one.
S Eg. One says – The boy is nava-
kambala. (possessed of new
blanket). Other unfairly objects;
he is not nava-kambala
(possessed of nine blanket)
S Here the latter is using Chala
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S Evasive and shifty answer to an
argument.
S Based on a futile argument on
any kind of similarity or
dissimilarity between two things
to controvert another sound
argument.
S One argues – ‘Sound is non-
eternal, because it is an effect like
the pot’.
S Other objects – ‘Sound is eternal
because it is incorporeal like the
sky’.
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
S A ground of defeat in debate.
S Two primary grounds of of such
defeat are
S Misunderstanding
S Want (lack) of understanding
16 PADARTHAS
NIRNAYA,VADA,

NYAYA Philosophy
Continued…..
KNOWLEDGE - is the manifestation of objects
.

NYAYA Philosophy
Continued…..
S LAUKIKA (Ordinary)
S Usual sense contact with objects
present to sense.
S 2 Kinds – External and Internal.
S ALAUKIKA (Extra-ordinary)
S The object is not present to the
sense, but is conveyed through an
unusual medium.
S 3 Kinds –
S Samanya lakshana. Eg. All men
are mortal
S Jnana lakshana. Eg. Ice looks cold
S Yogaja. Eg.Past and future etc.
S There are 6 organs of knowledge
– 5 senses + Manas
PRAMANAS
Perception
Definite and true cognition of
objects produced by sense--
object contact.
Immediate cognition.

NYAYA Philosophy
Continued…..
S NIRVIKALPA
S Cognition of the mere existence
of a thing without any explicit
recognition and characterization
of it.
S SAVIKALPA
S The object is judged as a
particular kind of thing with its
own qualities like name and form.
S PRATYABHIJNA
S Cognition of an object as what
was cognized before.
PRAMANAS
Perception
Other 3 Kinds

NYAYA Philosophy
Continued…..
S 3 steps in Anumana.
1. The knowledge or apprehension
of hetu.
2. Recollection of the relation of
invariable concomitance
between hetu and sadhya.
3. The resulting knowledge of the
existence of the unperceived
sadhya in the Paksha
S 3 terms in Anumana.
1. Minor term – Paksha
S Subject with which we are
concerned in any inference.
2. Major Term – Sadhya
S Object which we want know in
relation to the Paksha.
3. Middle term – Hetu
S Reason for our relating the
sadhya to the paksha.
PRAMANAS
Inference
Process of knowing something,
not by through the medium of a
mark that is invariably related
to it.
Eg. The Hill is fiery, because it
smokes, and whatever smokes
id fiery.

NYAYA Philosophy
Continued…..
S Pratijna – which asserts something
S Eg. Ram is mortal
S Hetu – which states the reason for this
assertion.
S Eg. Because he is a man.
S Udaharana – is the universal
proposition, showing the connection
between the reason and the asserted
fact.
S Eg. All men are mortal, like Ravi.
S Upanaya – Application of the universal
proposition to the present case.
S Ram is also a man.
S Nigamana – is the conclusion which
follows from the preseding
propositions.
S Eg. Therefore he is mortal.
PRAMANAS
Inference
5 Avayavas in anumana

NYAYA Philosophy
Continued…..
S Vyapti is regarded as the logical
ground of inference.
S It implies a corelation between 2
facts. – Vyapya and Vyapaka.
S It is of 2 kinds –
S Samavyapti – equal extension.
S Visamavyapti – unequal extension.
S In some cases the relation of co-
existence is dependent on certain
conditions (Upadhi)
S So, Vyapti is that relation of co-
existence between the hetu and
sadhya which is independent of all
conditions.
PRAMANAS
Inference
VYAPTI
The invariable and
unconditional relation of
concomitance between hetu an
sadhya is technically called
Vyapti.

NYAYA Philosophy
Continued…..
S Anvaya – Agreement in presence
S Where there is smoke, there is fire.
S Vyatiraka – Agreement in absence.
S Wherever there is no fire, there is no
smoke.
S Vyabhicharagraha – We don’t observe
any contrary instance in which one of
them is present without the other.
S Upadhinirasa – Elimination of upadhis
or conditions on which the relation
may be possibly dependent.
S Tarka – Proving the proposition
indirectly by a universal law.
S Each effect has its own cause
S Samanyalakshana – Proposition of the
universal law or
phenomena/generalization.
S All men are mortal.
PRAMANAS
Inference
VYAPTI
Methods of ascertaining Vyapti
(Vyapti-nirnaya-upadhis)

NYAYA Philosophy
Continued…..
S Swartha – Inference for oneself.
S Parartha – aims at proving or
demonstrating the truth of the
conclusion to other men.
S Purvavat – We infer the unperceived
effect from a perceived cause
S Inferring future rain from the
appearance of dark heavy clouds.
S Seshavat – We infer the unperceived
cause from a perceived effect.
S Inference of past rain from the swift
muddy current of the river.
S Samanyatodrshta – When the Hetu
is not related to the sadhya neither
as a cause nor as an effect.
S On seeing the different positions of
moon, we infer that it moves,
although, the motion might not have
been perceived by us.
PRAMANAS
Inference
3 Kinds of Classification.
• Swartha and Parartha
• Purvavat, Seshavat,
Samanyatodrshta
• Kevalanvvayi,
Kevalavyatireki and
Anvayavyatireki

NYAYA Philosophy
Continued…..
S Kevalanvayi – based on a Hetu which is
always positively related to the
sadhya.
S All knowable objects are nameable;
The Pot is a knowable object;
Therefore the Pot is nameable.
S Kevalavyatireki – When the Hetu is
only negatively related to the major.
S What is not different from other
elements has no smell; The earth has
smell; Therefore the earth is different
from other elements.
S Anvayavyatireki – When the Hetu is
both positively and negatively related
to the Sadhya.
S All smoky objects are fiery; The Hill is
smoky; Therefore the hill is fiery.
S No non-fiery object is smoky; The Hill
is smoky; Therefore the hill is fiery.
PRAMANAS
Inference
3 Kinds of Classification.
• Swartha and Parartha
• Purvavat, Seshavat,
Samanyatodrshta
• Kevalanvvayi,
Kevalavyatireki and
Anvayavyatireki

NYAYA Philosophy
Continued…..
S Savyabhichara – Irregular Paksha.
S All bipeds are rational; Swans are
bipeds; Therefore swans are rational.
S Here the paksha ‘biped’ is not
uniformly related to the hetu
‘rational’
S Viruddha – Contradictory Hetu.
S Sound is eternal because it is caused.
S ‘Caused’ doesn’t prove the eternality
of sound, but mortality.
S Satpratipaksha – Inferentially
contradicted hetu.
S Sound is eternal because it is audible.
S The sound is non-eternal because it is
produced like a pot.
S Inference is contradicted by other
inference.
PRAMANAS
Inference
HETVABHASA
(Fallacies of Anumana)
1. Savyabhichara
2. Viruddha
3. Sapratipaksha
4. Asiddha
5. Badhita

NYAYA Philosophy
Continued…..
S Asiddha – Unproved Hetu.
S The sky lotus is fragrant because it
has lotusness in it like a natural
lotus.
S The hetu has no locus stand, since
sky lotus is non-existent.
S Badhita – Non-inferentially
contradicted Hetu.
S Fire is cold, because it is a
substance.
S Non existence of coldness and
existence of hotness is perceived in
fire.
S Here inference is contradicted by
perception.
PRAMANAS
Inference
HETVABHASA
(Fallacies of Anumana)
1. Savyabhichara
2. Viruddha
3. Sapratipaksha
4. Asiddha
5. Badhita

NYAYA Philosophy
Continued…..
S It is a source of knowledge of
the relation between a word
and its denotation (Samjna-
samjni-sambandha-jnana)
S Upamana is just a way of
knowing the denotation of
words, or the relation between
names and the objects denoted
by them.
S The grounds of knowledge in
Upamana are a given
description of the objects to be
known and a perception of their
similarity.
PRAMANAS
Comparison (Upamana)
Process of naming objects
through a given description by an
authoritative person.
Eg.State ment of an authoritative
person ‘ Gavaya is an animal like
a cow’- to other one who doesn’t
know what is Gavaya –

NYAYA Philosophy
Continued…..
S 2 kinds of Sabda are
S Perceptible objects. (Drshtartha)
S Imperceptible objects
(Adrshtartha)
S Another 2 kinds are
S Laukika
S Vaidika
S A sentence is a group of words
arranged in a certain way.
S A word is a group of letters
arranged in a fixed order.
S The essential nature of a word
lies in its meaning.
S The capacity of word to recall its
meaning is called ‘Sakti’, and it is
said to be due to the will of God.
PRAMANAS
Testimony (Sabda)
Sabda consists in understanding
the meaning of the statement of
a trustworthy person.

NYAYA Philosophy
Continued…..
S Akanksha
S Mutual need of the words of a
sentence for expressing a
complete sense.
S ‘Bring……(what?)…….the jar.’
S Yogyata
S Mutual fitness of the words.
S ‘Irrigating with fire ‘
S Sannidhi
S Proximity between the words of
a sentence.
S ‘Bring…..(lag of time)…the cow’.
S Tatparya
S Meaning intended to be
conveyed by a sentence.
S ‘Saindhavam Anaya’/ BAT
PRAMANAS
Testimony (Sabda)
4 conditions of an intelligible
sentence

NYAYA Philosophy
Continued…..
S Time, space and Akasa
constitutes the physical world.
S Physical world is the product of
the four kinds of atoms of earth,
water, fire and air.
S It contains all the composite
products of these atoms, and
their qualities and relations,
including organic bodies, the
senses and the sensible qualities
of things.
S The physical substance of Akasa
and the non physical substances
like time and space belong to it.
PRAMEYAS
• World of objects of
knowledge.

NYAYA Philosophy
Continued…..
S Self is a unique substance to
which all cognitions, feelings and
conations belong as its
attributes.
S Desire, Aversion and volition,
pleasure, pain,and cognition are
all qualities of the Soul.
S There are different selves in
different bodies, because their
experiences do not overlap but
are kept distinct.
S The Self is indestructible and
eternal.
S Self is infinite and ubiquitous
(Vibhu), since it is not limited by
time and space.
PRAMEYAS
SELF

NYAYA Philosophy
Continued…..
S The Self is distinct from the
body, sense, mind and the
stream of consciousness.
S The Self is neither intelligence
nor consciousness or
knowledge, but a knower, an
ego or the ‘I’ and also an enjoyer
(Bhokta)
S Consciousness is not an
essential attribute of the soul
substance. Conscious states
arise in the self when it is
related to body, senses and
mind.
S Self is directly known through
internal or mental perception.
(Manasapratyaksha)
PRAMEYAS
SELF

NYAYA Philosophy
Continued…..
S Complete and absolute negation
of /freedom from all pain and
suffering.
S Soul is released from all the
bonds of its connection with the
body and the senses.
S So long as the soul is conjoined
with the body, it is impossible to
attain Apavarga.
S When the Soul severed from the
body, the soul ceases to have
any experience, painful or
pleasurable and exists as a pure
substance devoid of
consciousness.
LIBERATION
(Apavarga)

NYAYA Philosophy
Continued…..
S One must acquire a true knowledge of
the Self and all other objects of
experience.
S One must know the Self as distinct
from the body, the mind, the senses
etc.
S He must first listen to the scriptural
instructions about the Self.(sravana)
S Then he should firmly establish the
knowledge of the self by means of
reasoning (Manana).
S Finally, he must meditate on the Self
in conformity with the principles of
Yoga (Nididhyasana)
S Later Naiyayikas state that the Jiva
can attain Apavarga only by the grace
of GOD.
How to attain
LIBERATION
To attain liberation…..

NYAYA Philosophy
Continued…..
S GOD is the ultimate cause of the
creation, maintenance and
destruction of the world.
S He created the world with eternal
atoms, space, time, ether, minds
and souls.
S The creation of the world means
the ordering of the eternal entities
which are co-existent with GOD.
S GOD is the first efficient cause of
the world and not its material
cause.
S He is the creator, preserver and
destroyer of the world.
S He is infinite,eternal, omnipotent,
and omniscient.
GOD

NYAYA Philosophy
Continued…..
S He possesses to the full and six
perfections (6 Aiswaryas)
S He is also the moral governer of all
living beings including our selves.
S Man is efficient instrumental cause of
his actions, GOD is their efficient
directive cause (prayojaka karta)
S All composite and limited objects of
the world must have an intelligent
maker who is omnipotent and
omniscient, and that is GOD.
S Adrsta is the stock of merit and
demerit accuring from our good and
bad actions. So our lot is determined
by our own actions.
S But Adrsta being an unintelligent
principle require to be guided by a
supremely wise person – GOD.
GOD

VAISESHIKA
Founder-
KANADA
Literature -
VAISESHIKA SUTRA
Commentary -
Padartha-dharma-sangraha.
of Prasastapada

Vaiseshika
Philosophy
Continued…..
S Commentaries of Vaiseshika
Sutra.
S Padartha-dharma-sangraha of
Prasastapada.
S Commentary of Ravana
S Commentary on Prasastapada
commentary are
S Kiranavali of Udayana
S Nyaya Kandali of Sridhara
S Nyaya-lilavati of Vallabhadeva
S Sapta-padarthi of Sivaditya
S Tarka-kaumudi of Laugakshi
Bhaskara
S Bhashaparicheda of Viswanatha
with its commentary Siddhanta-
muktavali
Texts major….

Vaiseshika Philosophy
Continued…..
Compairing Vaiseshika to Nyaya
NYAYA
S Goal is the liberation of the
Individual Self
S Ignorance is the root cause of all
pain and suffering
S Liberation should be attained
through right knowledge of reality.
S There are four Pramanas;
Perception, inference, comparison
and testimony.
S There are 16 Padarthas
VAISESHIKA
S Goal is the liberation of the
Individual Self
S Ignorance is the root cause of all
pain and suffering
S Liberation should be attained
through right knowledge of reality.
S There are only two Pramanas;
Perception and inference.
Comparison and Testimony is
reduced to Inference.
S There are only 7 Padarthas.

Vaiseshika
Philosophy
Continued….. S Dravya (Substance)
S Guna (Quality)
S Karma (Action)
S Samanya (Generality)
S Visesha (Particularity)
S Samavaya (Relation of inherence)
S Abhava (Non-existence)
7 PADARTHAS
Padartha literally means the
object denoted by a word.

Vaiseshika
Philosophy
Continued…..
NINE KINDS OF DRAVYA
S Earth. (Prithvi)
S Quality – Smell.
S Eternal (atom) and non eternal
S Water. (Ap)
S Quality – Taste
S Light.(Tejas)
S Quality – Color
S Air.(Vayu)
S Quality – Touch
S Ether.(Akasa)
S Quality – Sound
S Eternal and All pervading
• Dravya, Guna, Karma,
Samanya, Visesha,
Samavaya, Abhava.
Dravya (Substance) is the
substratum of qualities and
actions and the material cause
(Samavayi-karana) of composite
things.

Vaiseshika
Philosophy
Continued…..
S Time.(Kala)
S Imperceptible.
S One, eternal and all pervading.
S Space.(Dik)
S Imperceptible.
S One, eternal and all pervading.
S Soul.(Atma)
S Quality – Knowledge.
S Eternal and all pervading.
S Substratum of consciousness.
S 2 Kinds. Jivatma and Paramatma.
S Mind.(Manas)
S Imperceptible.
S Atomic.
S Experiencer of Joy and Sorrow.
Samanya, Visesha,
Samavaya, Abhava.

Vaiseshika
Philosophy
Continued…..
S An atom can neither be produced,
nor be destroyed, because it has
no parts.
S To produce, we have to combine
the parts, whereas the atom has
no parts
S To destroy, a thing is to break up
into its parts, whereas the atom
has no parts.
Dravya, Guna, Karma,
Samanya, Visesha,
Samavaya, Abhava.
ATOMS
The existence of atoms is inferred
as follows.
“ The objects in this world are made
up of parts, for to produce a thing is
to combine certain parts in a certain
way.
If we separate the parts of a
composite thing, we shall pass from
larger to smaller upto the indivisible
and minutest part which is termed –
an atom.”

Vaiseshika
Philosophy
Continued…..
24 kinds of QUALITY
1. Sabda (Sound)
2. Sparsa (Touch)
3. Rupa (Color)
4. Rasa (Taste)
5. Gandha (Smell)
6. Sankhya (Number)
7. Parimana (Magnitude)
8. Prthaktva (Distinctness)
9. Samyoga (Conjunction)
10. Vibhaga (Disjunction)
Samanya, Visesha,
Samavaya, Abhava.
Quality exists in a substance
and has no quality or activity in
it.
Guna determines the nature
and character of substances.

Vaiseshika
Philosophy
Continued…..
11. Paratva (Remoteness)
12. Aparatva (Nearness)
13. Buddhi (Cognition)
14. Sukha (Pleasure)
15. Dukha (Pain)
16. Iccha (Desire)
17. Dvesha (Aversion)
18. Prayatna (Effort)
19. Gurutva (Heaviness)
20. Dravatva (Fluidity)
Samanya, Visesha,
Samavaya, Abhava.
24 Kinds of Quality

Vaiseshika
Philosophy
Continued…..
21. Sneha (Viscidity)
22. Samskara (Tendency)
23. Dharma (Merit)
24. Adharma (Demerit)• Dravya, Guna, Karma,
Samanya, Visesha,
Samavaya, Abhava.
24 Kinds of Quality

Vaiseshika
Philosophy
Continued…..
1. All actions must subsist in limited
corporeal substances
(Murtadravya)
2. There is no action in all
pervading substances like Akasa,
Space, Time and the Soul.
3. There are 5 kinds of Karma.
1. Utkshepana
2. Avakshepana
3. Akunchana
4. Prasarana
5. Gamana
Samanya, Visesha,
Samavaya, Abhava.
Physical movement.
Karma is a transitive process by
which one thing reaches
another.
It is regarded as the
independent cause of the
conjunction and disjunction.

Vaiseshika
Philosophy
Continued…..
S 3 Kinds of Samanya
1. Para. (Highest and All pervading)
1. Beinghood (Satva). All other
universals come under this.
2. Apara.(Lowest)
1. Peculiar, just as Ghatatva etc. as
the universal present in all
Ghatas.
3. Parapara. (Intermediate)
1. Substantiality or thinghood just
as Dravyatva in all dravyas and
Gunatva in all Gunas
Samanya, Visesha,
Samavaya, Abhava.
Samanya is the class/Universal
essence in a group of each
substances/objects.
It exists in Dravya, Guna and
Karma
It do not exists in Time and
Space.

Vaiseshika
Philosophy
Continued…..
S It distinguishes one substance
from another irrespective of
equal or different.
S Viseshas are eternal.
S It belongs to anything made up of
parts.
S There are innumerable Viseshas.
S Visesha is imperceptible but
supersensible.
Samanya, Visesha,
Samavaya, Abhava.
Peculiarity (Visesha) is the
unique individuality of the
eternal substances.

Vaiseshika
Philosophy
Continued…..
S Samyoga is a temporary or non-
eternal relation between two
things, which can exist in
separation from each other.
S Eg. Two balls moving from
opposite directions meet at a
certain place.
S Samavaya is a permanent or
eternal relation between two
entities, of which one inheres in
the other.
S Eg. The color in flower, An action
in a substance, the universal in
the individuals.
Samanya, Visesha,
Samavaya, Abhava.
There are two main relations
1. Samyoga (Conjunction)
2. Samavaya (Inherence)

Vaiseshika
Philosophy
Continued…..
S Samsargabhava – The Absence of
something in something else. This
is of 3 kinds
S Pragabhava
Non-existence of a thing before
its production.
S Dhvamsabhava
Non-existence after the
destruction
S Atyantabhava
Absolute non-existence in the
past, present and future.
S Anyonyabhava – One thing is not
another thing
S It implies the difference of one
thing from another.
Samanya, Visesha,,
Samavaya, Abhava.
Non-existence is of two kinds.
1. Samsargabhava
2. Anyonyabhava

Vaiseshika
Philosophy
Continued…..
S All composite objects are
constructed by the combination
of atoms and destroyed through
their separation.
S The first combination of 2 atoms
is called Dvyanuka. Combination
of 3 Dvyanuka is called Tryanuka
or Trasarenu.
S Tryanuka is the minimum
perceptible object.
S The world is composed of the 4
kinds of atoms.
S Dvyanuka, Tryanuka,
Chaturanuka, larger compounds
CREATION AND DESTRUCTION
• Universe is created with
atoms.
• The Ultimate source of the
actions of atoms is to be
found in the creative or the
destructive will of the
Supreme Being who directs
the operations of atoms
according to the unseen
Adrshta of individual Souls

Vaiseshika
Philosophy
Continued…..
S Creation started by the will of
Maheswara.
S Every creation is preceded by a state
of destruction and every destruction
of is preceded by some order of
creation.
S To create is to destroy an existing
order of things and usher in a new
order.
S Air-Water-Earth-Fire-Brahmanda- are
created respectively through atoms
by GOD.
S The BRAHMA entrusts the work of
creation with proper adjustment
between merit and demerit.
S The Adrsta of Individual souls guides
the process of creation.
• The Universe is a system of
physical things and living
beings having bodies with
senses and possessing mind,
intellect and egoism.
• All these exist and interact
with one another in time,
space and Akasa.
• Living beings are souls who
enjoy or suffer in this world .
• The world has a moral order.

Vaiseshika
Philosophy
Continued…..
S Destruction is started by the
destructive will of God.
S Destructive adrsta ceases the
function for the active life of
experience.
S There occurs the disjunction of
atoms and consequent
disintegration of the body and
senses.
S Then atoms only remain in their
isolation.
S Atoms of physical elements are
subject to disjunction and
disintegration.

(PURVA) - MIMAMSA
Founder-
JAIMINI
Literature -
JAIMINIYA SUTRA
Main Preceptors:
Kumarila Bhatta
Prabhakara

Mimamsa
Philosophy
Continued…..
S Mimamsa Sutras of Jaimini.
Commentaries of
1. Sabara
2. Bhartrmitra
3. Bhavadasa
4. Hari
5. Upavarsha
S Slokavarttika of Kumarilabhatta
S Tantravarttika
S Tuptika
S Vidhiviveka of Mandana Misra
S Mimamsanukramani of M.Misra
S Sastradipika, Tantraratna,
Nyayaratnamala of Parthasarathi
Misra.
Texts major….

Mimamsa
Philosophy
Continued…..
S Ritualistic side of the Vedic
culture.
S Two sided growth ; methodology
and Philosophy.
S Giving methodology of
interpretation with the help of
which the complicated Vedic
injunctions regarding rituals.
S Supplying a philosophical
justification of the beliefs on
which ritualism depends.
S Believes in infallibility of the
Vedas.
S The world is real and our life and
actions performed here are not
mere dreams.
Metaphysics
‘Mimamsa’ means ‘ Solution of
some problem by critical
examination of grounds’.

Mimamsa
Philosophy
Continued…..
S 2 kinds of KNOWLEDGE
S Immediate (nirvikalpa)
knowledge of an object without
interpretations.
S Mediate. (savikalpa)
knowledge of an object with
interpretations.
S Valid knowledge is
S one which yields some new
information about something,
S not contradicted by any other
knowledge,
S not generated by defective
conditions
Theory of KNOWLEDGE

Mimamsa
Philosophy
Continued…..
Perception
S Completed in 2 stages –
Nirvikalpa and Savikalpa.
S The objects known in perception
are real and possess diverse
characters.
Comparison
S Knowledge of Similarity about an
absent object is obtained by
comparison.
S Similarity is not a quality, nor a
universal. It is a separate
category.
Theory of KNOWLEDGE
Epistemology
Prabhakaras admit 5 sources of
knowledge, while Bhattas admit
six.

Mimamsa
Philosophy
Continued…..
Testimony (Sabda)
S Two kinds – Pauruseya and
Apauruseya
S Pauruseya consists in the written
and spoken testimony of some
person.
S Apauruseya denotes the
authority of the Vedas.
S Siddhartha-vakya give
information as to the existence of
objects
S Vidhayaka-vakya give directions
for the performance of some
action
Theory of KNOWLEDGE
Epistemology

Mimamsa
Philosophy
Continued…..
Testimony (Sabda)..
S The Vedas are valued as the
impersonal source of
commandments.
S The sole use of the Vedas lies in
directing rituals.
S Every type f knowledge –ordinary,
scientific or philosophical- is
valuable only if it leads to some
ritualistic activity.
S The Vedas are not the work of
any person; they are eternal.
S The Vedas are infallible.
S The statement of a reliable
person is also valid
Theory of KNOWLEDGE
Epistemology

Mimamsa
Philosophy
Continued…..
Postulation (Arthapatti)
S Postulation is the necessary
supposition of an unperceived fact to
explain some conflicting
phenomena.
S Eg – Fatty Devadatta isfasting
during the day.
S Arhapatti doesn’t come under
perception because we don’t see the
man eat at night.
S Nor is it a case of inference, because
there is no Vyapti between fatness
and eating at night.
S 2 kinds of Arthapatti are
S Drshtarthapatti – something which
is perceived
S Srutharthapatti – Used to explain
the meaning of word
Theory of KNOWLEDGE
Epistemology

Mimamsa
Philosophy
Continued…..
Anupalabdhi
S Anupalabdhi yields an immediate
knowledge of non-existence.
S Anupalabdhi can be obtained
neither from perception (it is a
negative fact which cannot
stimulate any sense as a positive
fact) nor from inference (A Vyapti
between non-perception and
non-existence is not possible).
S All non-perception doesn’t prove
non-existence
Theory of KNOWLEDGE
Epistemology

Mimamsa
Philosophy
Continued…..
The conditions of Knowledge
generate its validity.
S Pramanyam Svatah Utpadyate.
(Validity of the knowledge not
arises from any extra conditions)
S Pramanyam svatah Jnayate.
The validity of a knowledge is
known as soon as it arises. Belief
doesn’t await the verification of
the knowledge by some other
knowledge.
S Thus, the validity of Vedas are
self evident and not dependent
on inference.
The Validity of KNOWLEDGE
In the presence of sufficient
conditions, knowledge arises with
a belief in its truth.
Such knowledge leads to
successful activity and not to any
contradiction.

Mimamsa Philosophy
Continued…..
Compairing Swatahpramanyavada (Mimamsa) and
Paratahpramanyavada (Nyaya)
Swatah Pramanya
S All knowledge excepting Smrti is
valid in itself.
S Validity of knowledge appears
immediately with its rise though
its invalidity may be derived from
later experience (Jnanasya
Pramanyam svatah, Apramanyam
Paratah)
S Knowledge attained is proved
invalid when later on a
contradictory experience
(Badhaka Jnana) comes in.
Paratah Pramanya
S Knowledge has no self validity.
Validity is assertained by Samvada
with the objective facts of
experience.
S The validity of knowledge is
attained by practical experience of
the object and the fulfillment of
our purposes from which
(Arthakriyajnana or Phalajnana)

Mimamsa Philosophy
Continued…..
The Validity of KNOWLEDGE
ERROR (Bhramajnana)
PRABHAKARA
S Every knowledge is true.
S Mistaking a rope for a serpent, the
distinction between the perceived
rope and remembered serpent is
not observed.
S The cognitive defect here is a
lapse of memory (smrti-pramosa)
or vivekagraha.
S This view is called Akhyativada.
BHATTA
S Error consists, due to the wrong
relation of the real objects.
S In the rope-serpent case, both the
subject and the predicate are real.
The existing rope is brought under
the serpent-class which also exists in
the world.
S In the two moon illusion, two real
parts of space perceived are
attributed to the real moon
perceived.
S Bhatta view is called ‘Viparitakhyati
vada’.

Mimamsa
Philosophy
Continued…..
S It believes in the reality of the
perceived world, and of other
objects.
S There are souls. They are eternal
spiritual substance.
S The material world arises out of
atoms in accordance with the
moral law of Karma. The world is
composed of
S Bhogayatana – Living bodies
S Bhoga-sadhana – Sensory and
motor organs
S Bhogya vishaya – The objects to
be suffered and enjoyed.
S Mimamsa is pluralism and
realism, but not empiricism.
General Outlook

Mimamsa
Philosophy
Continued…..
S There is a power in every cause. It
produces the effect when it is not
obstructed.
Theory of Apurva/Adrshta
S The Ritual performed here generate
in the soul of the performer an
unperceived potency called Apurva
which remains in the soul and bears
fruit when circumstances are
favorable.
S The Soul is an eternal, infinite
substance which has the capacity for
consciousness.
S Consciousness is not the essence of
the Soul, but an adventitious quality
which arises when some conditions
are present.
General Outlook….

Mimamsa
Philosophy
Continued…..
S The Souls are subject to bondage
and can also obtain liberation.
S Prabhakara doesn’t accept a Self
which is both subject and object.
(Karma-Kartr-virodha)
S According to them Self is revealed
as the subject only.
S According to Prabhakara –
Knowledge reveals itself as well
as its object and subject.
S According to Bhatta – ‘Knowledge
is inferred from the knownness of
its onject’.
General Outlook….

Mimamsa
Philosophy
Continued…..
S A ritual must be performed because
it is enjoined by the Vedas, and not
with any other motive.
S The primary object of performing a
sacrifice is not worship; it is not to
please any deity. Nor is it purification
of the soul or moral improvement.
S A duty is to be performed just
because the Vedas command us to
perform them.
S The conception of duty for duty’s
sake.
S An obligatory duty is not to be done
with any interested motive, yet the
universe is so constructed that a
person who performs his duty
doesn’t go unrewarded.
General Outlook….
DUTY (Dharma)

Mimamsa
Philosophy
Continued…..
S According to early Mimamsaka,
Heaven is the highest good.
S Liberation replace heaven later
on.
S The performance of actions, good
or bad, if dictated by any desire
for enjoyment of objects, causes
repeated birth.
S The disinterested performance of
obligatory duties and knowledge
of the self, the Karmas
accumulated in the past are also
gradually worn out. He is never
born again.
S Liberation is an unconscious state
free from pleasure and pain.
General Outlook….
Highest Good
Bondage
And Liberation.

Mimamsa
Philosophy
Continued…..
S The Mimamsa rejects proofs of
God’s existence.
S Mimamsa believes in
Polytheism.
S But the deities are not regarded
as objects of worship.
S They have any existence
anywhere except in Vedic
hymns that describe them.
S They do not belong to the space
time world; they are not
existing persons; but types.
S Deities are eternal and self
manifesting concepts, since
they are described by the
eternal, self revealing Vedas.
General Outlook….
GOD

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