Institutional Development Plan
Faculty of Engineering and
Technology
Department of Civil Engineering
Dr. J R Mudakavi
1
Development of Indian
Philosophy
Why philosophy ?
The goal of every Individual is to be happy with no trace of sorrow and evolve in life.
No body longs for sadness and grief. However the notion of happiness is not yet well
understood.
Life questions
1. Who am I, where do I come from, and where do I go from here.
2. What is the nature of the universe and my relationship with the universe and
God.
3. Are there any universal laws for an individual to be happy forever?
2
• The answer to such questions are to be found in philosophy, A holistic view of the world vis
a vis man God is called ‘Darshana’ which helps us to resolve the issues in life and influence
our aspects of life, worship, rituals art, literature, medicine universe, God etc. The results
are expressed in terms of three aspects an individual (Jiva), God(Ishvara) and universe
(Jagat).
• Rigveda enquires about forces causing rain, day, night, growth of life, to understand the
forces controlling the starting, maintenance and destruction which are attributed to devatas.
Hence several mantras in praise of these devatas describing their nature and deeds are to be
found in the Rugveda hymns.. The concept of one root for a ‘Purusha’ encompassing
everything (Pursha Evedam sarvam) is the path to overcome death.
3
• The philosophical enquiry also deals with existence (Sat) and nonexistence, Brahman, Atman,
structure of the world etc. To realize the ultimate goal of knowing Brahman. Other aspects of
Indian Philosophy include religious thoughts, socio cultural practices, norms of behavior,
ethical standards and Values.
4
Two schools of philosophy : Vedic
and Non-vedic
• Vedic darshans comprise of Samkhya yoga, Nyaya, Vaisheshika, Mimansa, and Vedanta
inclusive of Advaita, Vishita Advaita and Dvaita.
• Non Vedic darshanas include: Charvaka , Jaina and Buddha. All the Vedic schools explore
“ who am I? ” , “What is the process of final liberation ?” etc.
• All Vedic systems include the concept of karma, birth and death cycle (samsara), and notion of
free will to attain liberation Moksha.
• There is lot of stress on true knowledge (Jnana) and the epistemological tools to obtain the
same include: Pramana, Inference and Agamas. Healthy tradition of dialogues, debates,
discussion involving a intellectual exercises, ‘Nyaya’ system standardized the procedures for
such interactions. 5
Samkhya
• Basic premise Prakriti the source of physical universe and self are subordinate to Purusha. The
evolution of Prakriti causes the universe. Samkhya school does not acknowledge the existence
of God (Ishtar). Argues that the root cause of suffering is the lack of correct knowledge.
• Purusha characterized by consciousness , sentient, changeless, eternal & passive.
• Prakriti in association with Purusha causes diverse shapes, forms, manifests as body, senses,
mind etc. using Satva, Rajas and Tamas Gunas. It is known by inference. Evolution causes.
• Mahat (Buddhi)
• Self consciousness (Ahankara)
• Mind(Manas) 6
• Sense organs (ears, eyes, skin, tongue, nose)
• Karmendriya (mouth, hands, feet, sex organs and anus)
• Tanmatra (sound, touch, form or colour, taste & smell)
• Bhutas ( ether, air, fire, water and earth).
Yoga Darshana
Yoga school of philosophy is founded by Patanjali in 5 th century (CE) OR 2ND CENTURY BCE.
Yoga serves as a methodology to differentiate between Prakriti and Purusha. To understand
this, one must practice to separate the mind from the body and control it. Several other
philosophies accept that practice of yoga is a must to gain control over mind. 23 elements act
as the seed to produce a body consisting of internal (instruments) and the external (gross)
organs, including the subtle organs.
7
• To attain liberation an individual must practice the elaborate yoga to focus on the physical
Psychological and moral states of his being. This condition causes certain of mental
multiplications necessary to understand the notion of existence and the secrets of nature. It
is a journey of constant practice.
8
Yogadarshana
• Yoga system provides an 8 step process to achieve separation of mind. It is
known as Ashtanga yoga.
• Fig 3.4 IKS PP-62.
9
• The final goal of yoga has a useful byproduct. Yoga can help in solving stressful induced
life style of the modern society. Globally it can be a way of life with liberation of soul
simultaneously.
10
NYAYA DARSHANA
• Nyaya aims at understanding the reality or the knowable and define various categories to
describe the same . Both perceptual and non perceptual inferences are accepted tools of
Philosophy.
• Yama - Practicing Ahimsa, Satya, Asteya (Not stealing others belongings), Brahmacharya,
Aparigraha all the time.
• Niyama - Positive rules – Shoucha (Cleaning of body and mind), Santosa, Tapas, Swadhyaya
(Study of Scriptures), Meditation (Ishvara pranidhana) - All the time.
• Asana - A proper meditative posture
• Pranayama - Breath control
• Pratyahara - Withdrawal of sensual pleasures from the object, environment
• Dharana - Focus on an object alone not wonder
• Dhyana - Meditate continuously without a break (om) 11
Nyaya Darshana
• Gautama formulated Nyaya-sutra of 5 chapters each having 2 sections. In the 11th century
Gangesopadhyaya established Navya - Nyaya. It lays enormous emphasis on the means of
obtaining right knowledge which drives away miseries and literature one from samsara. The
right knowledge is obtained by pramana which is the out come of intense discussion.
• A jivatma’s goal should not be pleasure but liberation from all kinds of pains once for all.
Ishtar is the crater of the universe. An individual must try to gain correct knowledge of self
(Not body), mind or senses) leads to detachment of fruits of his actions - Gives up desires -
No more accumulation of effects of actions - No reason for birth or death Ultimately he will
be free from pain.
12
Vaisheshika
• Unlike Nyaya, Vaisheshika deals with the object in reality that is knowable. A 5th century CE
commentary in Vaisheshika sutra was authored by Prastapada, kiranavalli (Udayana 984
AD), Kandali (Sridhara) and Upaskara (Samkar Misra 1650 AD).
• Vaisheshika means special or unique attributes of an object. Diversity is fundamental to the
object. Dravya, Guna and Karma all entities differ from each other. The difference is
identified by the examination of composition or constituents of the object . The eventual
proposition leads to Anu and Paramanu.
• Kanada identifies six subcategories which constitute the existence and knowledge of them is
considered the essence of supreme good. It can be obtained from a master leading to13
Vedanta-Advaita
• Shankara (688 - 720 CE) propounded a monistic philosophy known as Advaita with the
attributeless God (Nirguna - Brahma) as the ultimate reality . The supporting documents
were drawn from Gaudapada’s foundation work for Mandukyopanishad. Other important
concepts of Advaita are Maya, Identify of jiva with the Brahman and conception of moksha
as the merger of jiva in Brahman. This concept Nirguna – Brahman of Shankara closely
resembles the ‘Shunya Vada’ (Emptiness or nothingness ) of Budhists.
• Advaita postulates oneness of jiva and Ishvara. The Ishvara represents macrocosm with Maya
to create the physical universe to create. Similarly Jiva uses Avidya’ (Ignorance) as the
mechanism to create a parallel microcosm.
14
• The rejection of the world as illusory does not advocate cessation of all worldly activities.
Instead it brings out different stages of self realization via-a vis the world in general and the
knowledge are true. It is similar to the conditional knowledge of the dreams until one wakes-
up.
• In advaita there is a transactional reality of the world and associated empirical knowledge
which helps in day to day chores of life. This purifies the mind. It is karma yoga as in
Bhagavad-Gita. Once the Brahman’s identity is revealed, it produces the knowledge that
reality is changeless and oneness of every thing is eternal. This knowledge of oneself results
in bliss. Liberation in Advaita is not attaining something new but recognizing one’s inherent
nature.
15
Vishishta Advaita
• Vishishta Advaita (Ramanuja-1017-1137 AD) rejects the attributeless Brahman of advaita but god
is perceived as Vishnu which means one who pervades everything, possessing a bodily form with
infinite good qualities and glories.
• Matter, Jiva and Ishvara are inseparable entities, the first two being subjected to control by
Ishvara in all its forms. All things are eventually forms of Ishvara and all names are his only.
• The cycle of birth and death, and the associated sorrow are due to jiva’s forgetting his
relationship with Narayana when continuous and unwavering meditation with love on Ishvara
leads to knowledge of the self. This is called Bhakti. Bhakti is generated with total observation of
religious duties as prescribed in the scriptures. The concept of total of total surrender to the lord
(Prapatti) is also considered as direct means to liberation . Both Bhakti and Prapatti are two sides
of the same coin and hence they function as the direct means to attain the feet of cord. 16
Dvaita Vedanta
• The Dvaita school clearly admits the Ishvara, Jiva and Jada (Matter). Of these independent
Ishvara is Independent and Jiva and jada are dependent on Ishvara(Vishnu). Liberation
consist of eternal enjoyment is one self and Bhakti pure devotion) is means of attaining.
• Dvaita rejects the idea of matter and jiva being part of Ishvara as in Advaita and oneness of
Ishvara as advocated in Advaita and illusion of the world as in reality.
• Madhva advocated five fold differences between -Jiva, Ishvara-Jada, Jiva-Jiva, Jiva-Jades,
Jada -Jada. This difference is the very essence of Dvaita philosophy.
17
• The nature of Jiva is such that he is covered with several layers of bondages which defines his
Swaroopa. This Swaroopa has nothing to do with his habits and attitude at a superficial level.
It acts at a deep level and differentiates him from another Jiva. The purpose of creation is to
allow a conductive environment and some freedom of choice to manifest his personality. The
jiva performs karmas accordingly to reach a state suitable for his individuality and attain
Moksha, or permanent hell (tamas). Or be bound in the birth-death cycle for ever. Jains also
accepted the doctrine of liberation and eternal hell (Andhantamas).
• Liberation is achieved through the knowledge of Ishvara and unstinted Bhakti combined with
mediation. The Jiva on his part must prove worthy of it by good karma, right knowledge
(Jnana Yoga) and Bhakti yoga. Liberation happens to be the sole responsibility of God
happening at his Pleasure. 18
IKS PAGE-70 TABLE-3.1
19
Nonvedic Philosophy -Jaina
• Jain school was established by Vrishabha deva and 23 other Tirthankara's of whom Mahavir
is last. He lived in 6th century 13 CE . Two sects of Jain prevail. Svetambara (white clad) and
Digambara (Sky clad). Both refer to tatvarth sutra of Umasvati during 2-3 century. It is an
important Jain text.
• According to Jains jivas are infinite and so are materials, particlate matter (Pudgala), Space
(Akasha), Time (Kala) and material particles. Dharma and Adharma constitute a jiva language
is not capable of describing all the materials particles. It is like an elephant described by 6
blind men. It lists 7 qualities of describing the truth. This approach is known as ‘Syad-vada.
20
• Tiny particles associated with jiva are the cause of birth-death cycle. This is
called karma which causes passions. Overcoming karmic matter, causes freeing
self from karma requires ascetic practices. Right Knowledge, right conduct and
(Ahimsa), ethical restraints, ascetic disciplines, will cause karma to drop away
and jiva begins to radiate. Thus passion can be clamed a liberation can be
obtained.
21
Boudhha School
• Siddartha who lived in 4-5 century BCE is the founder of Buddhism. Mahayana Buddhism is
prevalent in Nepal , Tibet, China, Korea, Japan, Taivan, Singapore, etc. ‘Theravada’ is
prevalent in Srilanka, Cambodia, Laos, Myanmar, Thailand etc.
• Lalita Vistarais an important work
• These are 4 noble truths.
• Birth, decay , illness, death is suffering. It is due to earth, water, fire and air, five sense
organs, five a attributes small form, sound, taste & touch), two ( male and female)
distinctions three essential conditions (thought, vitality & space), and two means of
communications (gesture and speech).
22
Buddha’s philosophy focuses on the means to end sufferings with 4 noble truths.
• There is cause of suffering
• The suffering can be removed by destroying the desire.
• There is a path to suffering – Eight fold path that enables one lead a holy moral
life leading to liberation . Nirvana is attainable in this very life. It is the seamless
calm state of mind free from desires and passions peace, goodness and
wisdom.
23
IKS Fig-3.6 pg-73
24
Fig3.7 pg no-74
25
Charvake school
• Also called lokayata matter is the ultimate reality and there is divine or transcendental power
called prakruthi no Text book of Charavaka school exists what is directely perceivable is the
rality and valid knowledge. The world constituted only of the earth , water and air. Space is
not an element!.
• Sky, atman Mind , Ishawara Dharma, reincarnation , Swarga, moksha are rejected totaly.
There is no after life. The Highest goal is to enjoy One’s Life.
26
IKS Fig no3.8 PP-76
27
