The Philosophical Systems of Hinduism (Sad-Darsanas)

The term Indian philosophy (Sanskrit: Darshanas) may refer to any of several traditions of philosophical thought that originated in the Indian subcontinent. Traditionally, six schools of thought propagated Vedic wisdom, each from a different philosophical perspective. The sad-darshana (six philosophical views) are nyaya (logic), vaisesika (atomic theory), sankhya (analysis of matter and spirit), yoga (the discipline of self-realization), mimamsa (science of fruitive work) and vedanta (science of God realization). This paper deals with the Vaisheshika philosophy. Vaisheshika traces the variety of the objects of the world to the combination of material atoms of different kinds and qualities. The Vaisheshika philosophy is pluralistic realism which emphasizes that diversity is soul of the universe. This paper discusses in brief some major concepts of this philosophy.

2017

The Western philosophers hold that the relations of the things are external as well as internal and in Indian philosophy the Saṁkhya, Bhaṭṭas and Advaita Vedāntins state that tādātmya relation is an internal relation.

2021

Prabuddha Bharata, 2020

inherence are the most important for their defeat of the Nyaya-Vaisheshika ontological system. By attacking inherence, the Advaitins not only show that inherence fails to explain the relations between the various ontic categories but they also demonstrate that inherence does not help prove distinctness, but rather that the Vaisheshika philosophers already assume distinctness in positing inherence. The category of inherence is the keystone category that provides a sort of ontic glue by which the other distinct categories are combined or related. If the category of inherence fails to sufficiently explain how the various ontological categories are related, the edifice of the Realist's ontology collapses.

Journal of Hindu Studies, 2016

The study of Nyaya Vaisesika provides philosophical insight Hinduism, combining logic(Nyaya) and metaphysics (Vaisesika) thus forming a rich framework of thought. This article examine the relevance of Nyaya-Vaisesika in building Hindu solidarity. Nyaya's logical approach is enriching rational thinking, driving decision-making and supporting the development of critical thinking in society Modern Hinduism. While Vaisesika metaphysics provides atomic concepts, categories of objects, and views of existence, provides a philosophical basis for understanding reality anpurpose of life. Application of Nyaya-Vaisesika moral and ethical values will strengthen individual character and enrich lives daily. In the context of Hindu spirituality, Nyaya-Vaisesika offers guidance to achieve liberation and personal growth. Even when challenges and criticism arise, efforts to understand and resolve differences of opinion will bringing greater dynamism and power. Therefore Therefore, Nyaya-Vaisesika learning became an important foundation in developing the strength of Hinduism, shaping thinking critical, ethical, and strong spiritual appreciation. Article it invites readers to reflect and explore values the philosophical values contained in Nyaya-Vaisesika, open the door to deeper understanding and discussion. Nyaya Learning Vaisesika is an important key in solving problems through potential steps in understanding truth. Nyaya sterilizes the mind from uncertainty so that our belief in the truth is firm and not willing to be shaken by the thoughts of materialism who can manipulate. .

Universal Journal of Psychology, 2016

This paper describes limitations of the scientific knowledge and the scientific formalism which is currently used to study living systems and human systems in general [1-7]. It is suggested that there is a need to explore the General Systems Theory (GST) for better understanding of these issues [8-9]. General Systems Theory (GST) is a generalized methodology to study properties of both the physical systems and the social systems [10-13]. It is shown that the concept soul and soul-matter interaction of Jainism [14-16] and their concept that knowledge is structured in the consciousness needs to be examined in the modern context. Three examples are given which shows that the concept of knowledge of consciousness has a great meaning and it can be good example to be pursued by the scientists. They lead one to infer that there exist higher dimensions of knowledge including Extra Sensory Perception (ESP) which are not yet properly explored in a systematic way in the context of understanding soul [17-20] As a consequence of this, it is also mentioned that Darwin's principle of "Survival of the fittest" should be compared to a wider principle "Live and Let Live" of Jains based on higher dimensions of knowledge which put more emphasize more on underlying identify (common soul) among all living beings than differences among them [3, 21]. This comparison could provide a new way of looking at the concept of evolution and so the concept of spiritual evolution should be also examined in the modern perspective. Ultimately it appears that the characteristics of a pure soul as described in Jainism may provide new ways and new concepts to the modern scientists in understanding the soul/consciousness. Their concept of pure knowledge seems to be quite close to the concept of Implicate Order of quantum mechanics as described by David Bohm [22]. Finally it is proposed that the process of spiritual evolution as described in Jainism to achieve the highest state of soul may be accompanied by decrease in rate of entropy production at every stage and building up of some new type of order [3].

1990

Nyaya, one of Hinduism's six orthodox schools of philosophy has been of interest to western philosophers largely because of its sophisticated analysis of logical and linguistic problems. In India, the purpose of the orthodox school (or dar'ana - "view") has been to lead the student toward liberation (moka). Hence Nyaya's preoccupation with logic should not in itself preclude a real concern with moka. The broad aim of my thesis therefore, is to determine how Nyya functions as a complete darana, to see if indeed the various aspects of the system stand together as a coherent mokamarga (way to release). Because Hindus conceive of salvation as the realization of a transcendental Self (tman), and because the nature of such a Self has been a prime focus for Indian philosophical debate, this thesis will concentrate on the Nyaya understanding of atman, and the logical arguments for its existence. Nyaya philosophers played a leading role in arguing against their Buddhist...

SINO-PLATONIC PAPERS Indian Philosophy Beyond India: A Reconsideration of Vaiśeṣika 勝論 and Its Sources in East Asia, 2021

This paper deals with non-Buddhist Indian philosophy in East Asia, a subject that has received comparatively little attention from scholars, though there is a vast amount of East Asian material that contains information on Indian thought. The discussion focuses on the interpretations and sources pertinent to one particular school, Vaiśeṣika. Vaiśeṣika, in Indian philosophy, is famous for its theory of primordial principles (padārthas), aiming to explain the universe on a naturalistic basis. The primary source associated with this school in East Asia is Daśapadārthī 勝宗十句義論, a Vaiśeṣika text translated from Sanskrit by Xuánzàng 玄奘 in 648. However, there are numerous other relevant passages and references to Vaiśeṣika scattered over hundreds of East Asian Buddhist texts. On top of that, during the Japanese Edo period (eighteenth–nineteenth centuries), dozens of direct commentaries were written on Daśapadārthī. Thus, concerning the plurality of sources on Vaiśeṣika in East Asia, this paper puts forward two arguments. First, although there are other unique East Asian sources on Vaiśeṣika, scholars have overwhelmingly based their analysis on Daśapadārthī treated solely as an Indian text, to the neglect of the intellectual framework of East Asia. This argument is put forward via a bibliographical analysis of previous scholarship on the topic. Second, Daśapadārthī, together with other East Asian textual materials discussing or referring to Vaiśeṣika, constitute a unique East Asian interpretative tradition for Vaiśeṣika. In making this argument, I distinguish three consecutive stages for the reception of Vaiśeṣika in East Asia and describe peculiar features of Vaiśeṣika within each.