Shad Darshan QCI Yoga Ghatkopar Ghantali

1. घंटाली मित्र िंडल, घाटकोपर
QCI Syllabus

2. Scope of this course
• What is Philosophy ?
• Indian v/S Western Philosophy ? (Egg e.g)
• Knowledge Process (For understanding)
• Aastika Darshan and Nastika Darshan
• What is Shad Darshan ?
• Terminology Used in Philosophy
• Detail of Sanskhya
• In Brief for other five Philosophy

3. AASTIC DARSHAN & NASTIK DARSHAN
FOLLOWERS OF VEDIC PHILOSOPHY AND THEIR BOOKS ARE
CALLED
AASTIC DARSHANS
NON–FOLLOWERS OF VEDIC PHILOSOPHY ARE CALLED
NASTIC DARSHANS
THUS SHAD- DARSHANS ARE AASTIC DARSHANS
AND JAINISM, BUDDHISM AND CHARVAC PHILOSOPHY
ARE CALLED NASTIC DARSHANS.
THESE ALL AS PER VEDIC BELIEFS WHICH HAS LEAST
RELEVANCE TODAY.

4. Indian Philosophy

5. SHAD DARSHAN CHART
SCHOOL AUTHOR BEGINNING MAIN BOOK
NYAYA GAUTAMA RISHI 6TH CENTURY BC NYAYASUTRA
VAISHESHIKA KANNANDA RISHI 6TH CENTURY BC VAISHESHIK
SUTRA
SANKYA KAPIL MUNI 6TH CENTURY BC SANKYA SUTRA
YOG
YOGA MAHARISHI
PATANJALI
2ND CENTURY BC YOG SUTRA
POORVA MIMANSA JAIMINI RSIHI 4TH CENTURY BC POORVA MIMANSA
SUTRA
UTTAR MIMANSA MAHARISHI VYAS 4TH CENTURY BC UTTAR MIMANSA
SUTRA

6. THREE PAIRS OF DARSHAN
 WHOLE SHAD DARSHAN IS DIVIDED IN THREE PAIRS
 NYAY AND VAISHESHIK
 SANKHYA AND YOG
PURVA MIMANSHA (KARMA MIMANSA) FOR
IN DIVIDUALS AND
UTTAR MIMANSHA( VEDANT) for SANYASI AND SADHUS

7. Terminology
 Theistic – Believing in God
 Atheistic – Not Believing in God
 Monism – Single principle
 Dualism – Two principle
 Realistic – Mind exist really
 Idealistic – Brahma Satya Jagat Mithya
 Spiritualism ( something which is not matter)
 Spritual Pluralism

8. THREE COMMON KEY FEATURES
• All six schools of Vedic philosophy aim to
describe following three key features:
• Nature of External World and its Relationship
with Individual Soul
• Relationship of World of Appearances to
Ultimate Reality
• Describing the Goal of Life and Means by which
one can attain the Goal

9. BASIC PRINCIPLES OF
DARSHAN SHASTRAS
• A. THE INDIVIDUAL SELF IS SPIRITUAL BEING, OF THE NATURE OF
ETERNAL CONSCIOUSNESS-JEEV
• B. THE INDIVIDUAL SELF ACQUIRES PHYSICAL BODIES DUE TO
REINCARNATION UNDER THE LAW OF KARMAIC ACTION.-
REINVARNATIN THEORY AND DOCTINE OF KARMA.
C. THE INDIVIDUAL SELF, SUFFERS BECAUSE OF ITS CONTACT
WITH MATTER, WORLDLY EXTERNAL BODIES.-JAGAT
• D. THE INDIVIDUAL SELF WHO FOLLOWS TO ANY ONE OF THE SIX
SYSTEMS, OBSERVES THE SAME SADHANA, AS THE FOLLOWERS OF
OTHER SYSTEM. BELIEF IN VEDA
• E. SADHANA CONSISTS OF THE BASIC PRACTICES OF PURIFICATION
AND SELF-CONTROL.-SPIRITUALITY.
• F. THE GOAL OF EACH PHILOSOPHY IS TO END OF SUFFERING-
MOKSHA- LIBERATION

10. COMMON FEATURES OF
PHILOSOPHIES
 ULTIMATE REALITY ( ISHWAR)
 JAGAT (UNIVERSE)
 INDIVIDUAL (SOUL)
 FAITH IN REBIRTH (PUNAR JANAM)
 DOCTRINE OF KARMA
 LIBERATION ( MOKSHA)

11. SANKHYA –DARSHAN BY KAPILMUNI
• ELIMINATE PHYSICAL AND MENTAL PAINS FOR
RECEIVING LIBERATIONS, NONTHEISTIC DUALISM
 THE DUALISTIC PHILOSOPHY
OF PURUSA AND PRAKRTI; ACCORDING TO MANY
FOLLOWERS OF SANKHYAPHILOSOPHY, THERE IS
NO SUCH GOD EXISTS. FOR THEM PURUSA IS
SUFFICIENT TO INSPIRE THE
UNCONSCIOUS PRAKRTI TO MANIFEST HERSELF
IN THE FORM OF UNIVERSE. HOWEVER, A
SECTION OF SANKHYA PHILOSOPHERS BELIEVED
ABOUT THE EXISTENCE OF SUPREME BEING WHO
GUIDES PRAKRTIINDEPENDENTLY ACCORDINGLY
TO HIS WILL. THE EXTENT OF MAYIC CREATION
AND DIVINITY BEYOND THAT; IT TELLS THAT THE
ENTIRE MAYIC CREATION IS WORTH DISCARDING
AND ONLY THE DIVINITY IS TO BE ATTAINED
BECAUSE THAT IS THE ONLY SOURCE OF BLISS.

12. 24 TATVAS OF SANKYA DARSHAN
 FIVE TANMATRA
Rup, Ras, Shabda, Sparsha or Gandh
 FIVE PANCHMAHABHUT,
Prithvi, Jal ,Tej , Vayu OR Aakash
 PANCH GNAN ENDRIYA
Tvacha,Jivha, Dhran, Chakshu, Karna
 PANCH KARMENDRIA
 Tongue, hand ,leg, Anus and Sexual Organ
• MAN, BUDDHI ,CHITTA and AHANKAR-

13. YOGA–DARSHAN BY PATANJALI MUNI
 PRACTICE OF MEDITATION AND SAMADHI
FOR RENUNCIATION, SELF DISCIPLINE FOR
SELF REALIZATION
 EXPLAIN THE PRACTICAL PROCESS OF
HEART PURIFICATION WHICH MAY
QUALIFY THE INDIVIDUAL TO EXPERIENCE
THE ABSOLUTE DIVINE. THE
WORD YOGA IS DERIVED FROM THE
SANSKRIT ROOT YUG, WHICH MEANT "TO
UNITE". THE YOGA SYSTEM PROVIDES A
METHODOLOGY FOR LINKING UP
INDIVIDUAL CONSIOUSNESS WITH
THE SUPREME BEING. VARIOUS SCHOOLS
OF YOGA SYSTEMS ARE: BHAKTI YOGA,
JNANA YOGA, KARMA YOGA, ASHTANGA
YOGA (PRACTICAL APPLICATION
OF SANKHYA PHILOSOPHY), ETC.

14. COMPARISON OF SANKYA AND YOG
 SANKHYA IS PHILOSOPHY WHERE AS YOG IS MORE
RATIONAL ACTION BASED THERAPY
 SANKHYA FOCUS ON THOUGT AND INVESTIGATION (
CHINTAN AND SANSHODHAN) WHEREAS YOG FOCUS
ON CONCENRATION AND SUBLIMATION ( EKAGRATA
AND LEENATA)
 AS PER SANKHYA MOKSHA IS POSSIBLE THROUGH
VIVEKGNAN MEANS DIFF BETWEEN AATMA AND
ANATMA. WHERE AS AS PER YOG MOKSHA IS
THROUGH CHITTA VRITI NIRODH WHICH IS POSSIBLE
ONLY THROUGH PURE CONCENTRATION.
CONCENTRATION LEADS TO CHITTA VRITI NIRODH
WHICH IN TURN LEADS TO VIVEK. THUS YOG IS
EXTENDED PART OF SANKHYA.

15. NYAYA-DARSHAN BY GAUTAM RISHI
 LOGICAL QUEST OF SUPREME, PHASES OF
CREATION, SCIENCE OF LOGICAL REASONING
 IT IS A LOGICAL QUEST FOR GOD, THE
ABSOLUTE DIVINITY. IT TELLS THAT THE
MATERIAL POWER “MAYA”, WITH THE HELP
OF GOD, BECOMES THE UNIVERSE. NYAYA
DARSHAN IS BASED ON ESTABLISHING THE
FACT THAT ONLY THE DIVINITY (GOD) IS
DESIRABLE, KNOWABLE AND ATTAINABLE,
AND NOT THIS WORLD. NYAYA PHILOSOPHY
IS PRIMARILY CONCERNED WITH THE
CORRECT KNOWLEDGE TO BE ACQUIRE IN
THE HUMAN LIFE AND THE MEANS OF
RECEIVING THIS KNOWLEDGE.

16. VAISHESHIKA DARSHAN BY KANAD RISHI
• SCIENCE OF LOGIC, FUTILITY OF MAYA, VEDIC
ATOMIC THEORY.
 ITS AIM IS TO RECEIVE HAPPINESS IN THIS
LIFE (BY RENOUNCING WORLDLY DESIRES)
AND FINALLY TO RECEIVE THE ULTIMATE
LIBERATION (THROUGH THE ATTACHMENT
OF THE TRUE KNOWLEDGE OF THE DIVINE).
ACCORDING TO THIS SCHOOL OF
PHILOSOPHY, THERE IS NO CREATION OR
ANNIHILATION BUT RATHER AN ORDERLY
AND MORALLY SYSTEMATIZED COMPOSITION
AND DECOMPOSITION OF MATTER. ATOMS
(NOT WE STUDIED IN OUR ELEMENTARY
SCIENCE) ARE THE SMALLEST PARTICLE
EXISTS IN THE UNIVERSE AND ARE ETERNAL
IN NATURE.

17. POORVA (KARMA MIMAMSA)
 POORV MIMAMSA EXPLAINING THE VEDAS
ARE ETERNAL AND DIVINE; ELEVATION
THROUGH THE PERFORMANCE OF DUTY
 THE WORD MIMAMSA MEANS TO ANALYZE
AND UNDERSTAND THOROUGHLY. THE
MAIN GOAL OF THE KARMA-
MIMAMSA PHILOSOPHY IS TO PROVIDE A
PRACTICAL METHODOLOGY FOR THE
UTILIZATION OF THE VEDIC RELIGION
(DHARMA) FOR THE SATISFACTION OF THE
URGES FOR WEALTH (ARTHA) AND
SENSUAL PLEASURE (KAMA). IT EXAMINES
THE TEACHINGS OF THE VEDAS IN THE
LIGHT OF KARMA RITUALS. THE KARMA-
MIMAMSA SYSTEM IS CALLED POORVA-
MIMAMSA, WHICH MEANS THE EARLIER
STUDY OF THE VEDAS. KARMA-MIMAMSA IS
TO BE TAKEN UP BY HOUSEHOLDERS

18. UTTAR MIMANSA(VEDANTA)
 UTTAR MIMANSA (BRAHMA SUTRA)
EXPLANING THE DIVINE NATURE OF SOUL,
MAYA AND CREATION; CONCLUSION OF
VEDIC REVELATION
 IT REVEALS THIS SECRET THAT GOD IS
ABSOLUTE DIVINITY AND ABSOLUTE BLISS,
AND HE IS GRACIOUS. SO DESIRE, FULLY
REMEMBER HIM AND WITH HIS GRACE
EXPERIENCE HIS ABSOLUTE BLISSFULNESS
FOREVER. VEDANTA EXAMINES THE VEDAS
TEACHINGS IN THE LIGHT OF
TRANSCENDENTAL KNOWLEDGE. VEDANTAIS
CALLED UTTARA-MIMAMSA, WHICH MEANS
THE LATER STUDY OF THE VEDAS. VEDANTA IS
RESERVED FOR THOSE WHO HAVE
GRADUATED FROM HOUSEHOLD LIFE AND
TAKEN UP THE RENOUNCED ORDER
(SANNYASA).