#Vaisheshika

[your-spiritual-journey]

#afterlife #atheistic views #Charvaka philosophy #criticism #god #Indian philosophy #Karma #Lokayata #materialistic philosophy #modern culture. #natural laws #Nyaya #perception #Pleasure #reincarnation #Samkhya #self-denial #skepticism #traditional beliefs #Vaisheshika #your spiritual journey

[nontheisticindians]

Check both slides. Follow @nontheisticindians On facebook as well. #Vedic #Veda #Vedas #HinduPhilosophy #VedicPhilosophy #Shaddarshan #Shaddarshanas #Shaddarshana #Hindu #Hinduism #HinduTexts #Samkhya #Yoga #Nyaya #Vaisheshika #VaisheshikPhilosophy #Mimamsa #Advaita #Vedanta #KarmaMimamsa https://www.instagram.com/p/Cje2yfprWz4/?igshid=NGJjMDIxMWI=

#vedic #veda #vedas #hinduphilosophy #vedicphilosophy #shaddarshan #shaddarshanas #shaddarshana #hindu #hinduism #hindutexts #samkhya #yoga #nyaya #vaisheshika #vaisheshikphilosophy #mimamsa #advaita #vedanta #karmamimamsa

[macla539ac]

I hope to get over it, but for now I'm finding any phonetic element too stressful and lacking in accuracy! I'll be striving to create my laryngectomy postoperative. From now on i'm only interested in gestural content, is lip reading still a scam? the language that mythologically was considered 'of' the gods, but that in reality was the language 'to' the gods is no longer used cuz currently the phonological sequences are empty of information and is a big problem for the ritualıstic rhythm

cosmogonic chaos, organized in natural laws, was the material safeguarded from the first moments of communicative verticalism, the best example: "was man born dumb or talkative?"

the vedas say that the mind is faster than light (tejas) and this is literal, not metaphorical. If we take the vaisheshika point of view, the mind is atomic: it has movement and speed, and knowledge is only the support. "my speech is held fast in my mind..." NO, my mind doesn't rest on speech.

[buzz-london]

Acharya Kaanad and Vaisheshika Darshana

Sage Kaaṇad (कणाद), son of Uluka, the author of the Vaisheshika Sutra, is generally believed to have lived around 600 BCE. Vaisheshika system has been closely associated with the Nyaya school of logic.

According to the Vaisheshika school, all things which exist, which can be cognised, and which can be named are padārthas (literal meaning: the meaning of a word), the objects of experience. Being associated with the school of logic, Vaisesika use logical arguments to prove that the world is made of finite number of indivisible atoms (paramanus)

All objects of experience can be classified into six categories, dravya (substance), guṇa (quality), karma (activity), sāmānya (generality), viśeṣa (particularity) and samavāya (inherence). Later Vaiśeṣikas (Śrīdhara and Udayana and Śivāditya) added one more category abhāva (non-existence).

The first three categories are defined as artha (which can perceived) and they have real objective existence. The last three categories are defined as budhyapekṣam (product of intellectual discrimination) and they are logical categories.

1. Dravya (substance): The substances are conceived as 9 in number. They are, pṛthvī (earth), ap (water), tejas (fire), vāyu (air), ākaśa (sky), kāla (time), dik (space), ātman (self) and manas (mind). The first five are called bhūtas, the substances having some specific qualities so that they could be perceived by one or the other external senses.

2. Guṇa (quality): The Vaiśeṣika Sūtra mentions 17 guṇas (qualities), to which Praśastapāda added another 7. While a substance is capable of existing independently by itself, a guṇa (quality) are rūpa (colour), rasa (taste), gandha (smell), sparśa (touch), saṁkhyā (number), parimāṇa (size/dimension/quantity), pṛthaktva (inidividuality), saṁyoga (conjunction/accompaniments), vibhāga (disjunction), paratva (priority), aparatva (posteriority), buddhi (knowledge), sukha (pleasure), duḥkha (pain), icchā (desire), dveṣa (aversion) and prayatna (effort). To these Praśastapāda added gurutva (heaviness), dravatva (fluidity), sneha (viscosity), dharma (merit), adharma (demerit), śabda (sound) and saṁkāsra (faculty).

3. Karma (activity): The karmas (activities) like guṇas (qualities) have no separate existence, they belong to the substances. But while a quality is a permanent feature of a substance, an activity is a transient one. Ākaśa (sky), kāla (time), dik (space) and ātman (self), though substances, are devoid of karma (activity).

4. Sāmānya (generality): Since there are plurality of substances, there will be relations among them. When a property is found common to many substances, it is called sāmānya.

#ancient india #philosophy

[sahil-theartist]

Do You Know

Do You Know? Our Indian mythology has:- 

One Divine Soul (Creator of Universe, Paramatma)

2. Two Greatest Epics ( Ramayana & Mahabharata)

3. Tridevs, Three Lords ( Lord Brahma, Lord Vishnu & Lord Shiva)

4. 4 Yugas ( Satya Yuga, Treta Yuga, Dvapara Yuga, Kalki Yuga)

5. Five Elements (Fire, Water, Wind, Earth, Space)

6. Six Shastras (Nyaya, Sankhya, Yoga, Vaisheshika, Purva Mimamsa & Uttara Mimamsa)

7. Sapt Rishi, 7 Maha Rishis (Vashishtha, Bharadvaja, Gautama, Jamadagni, Kashyapa, Vishwamitra, Agastya)

8. Asht Dev, Eight Devas (Lord Indra, Lord Yama, Lord Varurya, Lord Kubera, Lord Agni, Lord Niqti, Lord Vayu & Lord Isana)

9. Nau Devi, Nine Goddess (Goddess Shailputri, Goddess Brahmcharini, Goddess Chadraghanta, Goddess, Kushmanda, Goddess Skandmata, Goddess Katyayani, Goddess Kaalratri, Mahagauri and Goddess Siddhidatri)

10. Dashavatar, Ten Incarnation for Lord Vishnu ( Matsya Avatar, Koorma Avatar, Varaha Avatar, Narasimha Avatar, Vamana Avatar, Parshurama Avatar, Rama Avatar, Krishna Avatar, Buddha Avatar & Kalki Avatar)

So do you know about it???

#indian mythology #religion #devotional

[dailycharacteroption]

Class Feature Friday: Empiricism Methodology (Pathfinder 2nd Edition Investigator Methodology)

(art by seryoghinart on DeviantArt)

 It’s easy to let emotions get the better of us when wrongs have been discovered, and this can lead us away from the truth. Someone acts suspicious or triggers our biases, the horror of a crime causes us to overlook certain clues.

Empiricism as a concept, that is to say, the belief that knowledge must come from observation, has it’s roots as far back at 600 BCE with the Vaisheshika school of Hindu philosophy, particularly the philosopher Kanada, though other figures such as Sir Francis Bacon, John Locke, David Hume, and more also had a hand in codifying that school of thought throughout the ages.

Empiricism really took off as the sciences grew in prominence, which makes sense as the two are utterly inseparable concepts.

Beyond science, though, empiricism has it’s uses in investigation as well. After all, sticking to the facts of a situation, rather than relying on guesswork and internal biases, can help one get to the bottom of a matter, especially when you notice something that a criminal missed, or notice enough to realize that evidence has been doctored.

Created by Sir Arthur Conan Doyle, Sherlock Holmes is the very picture of a detective that relies on observation, critical thinking skills, and deduction to win the day, and the methodology we are looking at today is the perfect choice if you’d like to play an investigator that has a more Holmesian edge to them.

 Empiricist investigators have a real knack for picking up on noteworthy details, such as scuff marks near object that have been moved, disturbed carpet hiding something beneath, or suspicious signs pointing to a hidden hazard or monster, though they don’t know the specifics of what it might be without further investigation.

Luckily, their swift minds can occasionally read an entire room in seconds, allowing them to come to conclusions about the state of the area very quickly.

Additionally, the following feat for the investigator are linked to this methodology: Lie Detector lets you pick up on tells when a subject lies.

Other feats they might find useful include Flexible Studies, Known Weaknesses, Trap Finder, Red Herring, Solid Lead, Detective’s Readiness, Connect the Dots, Whodunnit?, Reason Rapidly, Plot the Future, Sense the Unseen, and All the Time in the World. Other feats might suit your build or play style as needed.

Interested in having a no-frills investigator that is truly incredible at their primary role? This option might be for you. This really is a no-frills option though, so you’ll be able to investigate faster and get hints from the GM, but you’re free to build as you like, without any other special focus, but you also won’t have the benefits of that special focus.

 We’ve discussed it in passing and at length when talking about the 1st edition version of the Investigator and it’s archetypes, but the class does owe a lot of inspiration from Sherlock Holmes and other fictional detectives, particularly Holmes in relation to this methodology. While nobody reasonable is going to accuse you of making a Sherlock clone, I’d advise you do your research and find ways to avoid your character being quite as dickish as certain interpretations of the character in the modern day have been. Or maybe throw in some if you can do so without being disruptive.

  Calling herself Truth, The woman who took that name wandered out of a metal tunnel buried deep underground with no memory. The local village took her in, and soon discovered she was what the wizards call an android. Preferring to avoid attention, but also having an incredibly observant mind, she soon fell in with an international investigative firm.

 A wealthy noble was found dead by the edge of the tank where he kept his elasmosaurus pet in his exotic menagerie. Most assume he was bitten by his own beast, but an investigator invited to the party concludes that the source of his injuries was actually a weapon made from sharks teeth called a leiomano, turning this dinner party into a locked room mystery!

 The party comes under the scrutiny of an investigator on the trail of a killer, certain that they are involved somehow. However, to their knowledge they are not. Still, something seems to have grabbed his attention, but will they be able to convince him that they can help?

#pathfinder 2nd edition #investigator #methodology #empiricism #android #elasmosaurus #advanced player's guide

[createjourney]

Create new positive neuro pathways of ancient knowledge.

How do you feel about cold weather? Gravity in Vaisheshika Sutra It’s fascinating to explore how ancient Indian philosophies and texts may have addressed concepts akin to modern gravitational theory long before Newton’s time. The Vaisheshika Sutra by Rishi Kanada is particularly intriguing as it predates Newton by over two millennia and contains verses that seem to describe gravitational…

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#dailyprompt #dailyprompt-1944

[maketheworlddivyangjanfriendly]

Shad Darshana

Shad Darshana, also known as the six schools of Indian philosophy, refers to the six major orthodox schools of thought in Hindu philosophy. These schools are Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and Vedanta. Each school offers a unique perspective on various aspects of reality, knowledge, and the nature of existence. 1. Nyaya: The Nyaya school of philosophy focuses on logic and reasoning.…

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[ihuusa1234]

What is the role of Hindu Philosophy?

Hindu philosophy refers to the philosophical ideas, concepts, and teachings that have emerged from the ancient religious and cultural traditions of Online Hinduism courses USA . It encompasses a diverse range of philosophical systems and perspectives that explore fundamental questions about the nature of reality, human existence, ethics, and spirituality. Hindu philosophy is deeply rooted in the scriptures and sacred texts of Hinduism, including the Vedas, Upanishads, Bhagavad Gita, and various philosophical commentaries.

Key Factor of Hindu Philosophy

Brahman and Atman: Hindu philosophy explores the nature of ultimate reality, often referred to as Brahman. Brahman is understood as an eternal, infinite, and all-encompassing reality that transcends the physical world. Atman refers to the individual self or soul, which is considered to be inseparable from Brahman. Hindu philosophy explores the relationship between Brahman and Atman and seeks to understand the nature of their unity.

Dharma: Dharma refers to the moral and ethical order that governs the universe and individual behavior. It encompasses one's duty, righteousness, and responsibilities in different contexts of life. Hindu philosophy delves into the concept of dharma and its application in various aspects of human existence, guiding individuals toward leading a virtuous and fulfilling life.

Karma and Reincarnation: Hindu philosophy incorporates the concepts of karma and reincarnation. Karma refers to the law of cause and effect, where one's actions have consequences that shape their future experiences. Reincarnation, or samsara, is the belief in the cycle of birth, death, and rebirth. Hindu philosophy explores the implications of karma and reincarnation, emphasizing the importance of ethical actions and the opportunity for spiritual growth across multiple lifetimes.

Paths to Liberation: Hindu philosophy outlines different paths (yogas) that individuals can follow to attain liberation (moksha) from the cycle of samsara. These paths include Bhakti Yoga (devotion), Jnana Yoga (knowledge), Karma Yoga (selfless action), and Raja Yoga (meditation and control of the mind). Each path offers specific practices and disciplines that lead individuals toward self-realization and union with the divine.

Philosophical Systems: Hindu philosophy encompasses various philosophical systems, including Vedanta, Yoga, Nyaya, Vaisheshika, Samkhya, and Mimamsa. These systems offer distinct perspectives on metaphysics, epistemology, ethics, and the nature of reality. Each system presents philosophical arguments and logical frameworks to explore and explain the complexities of existence and human consciousness.

Best University for Hindu Philosophy Course: - International Hindu University

Our goal is to promote awareness of the relevance of ancient wisdom teachings as applied to present-day experiences across cultures. Our students learn about peaceful co-existence and mutual respect through the lens of Santana Dharma in a mainstream promotion of pluralism. The education and training offered resonate and reflect with Dharmic principles and are relevant and made useful to all students. Hindu University, USA

focuses on the principles of living in harmony with our Self and with the Universe.

Contact Us: -

Phone: [phone]

Mail: [email protected]

Website: Best Universities In illinois & Neighbor States

[philosophysposts]

Dive into the rich history of Indian #philosophy with this beginner's guide. Explore the major schools of thought and gain a deeper understanding of this ancient tradition.

#indianphilosophy #indianreligion #Vedanta #Samkhya #Nyaya #Vaisheshika #Mimamsa #Buddhism #Jainism #Advaita #Dvaita #Vishishtadvaita #Karma #Dharma #Maya #Atman #Brahman #Ahimsa #Satya #Moksha #nirvana

[divyakirti01]

Learn Sankhya Philosophy with the Sanskrit Text Sankhya Karika - Part I - HUA

This course is the first of a two-part series on Sankhya Darshana (Philosophy), based on the Sanskrit book 'Sankhya Karika' by Ishvara Krishna. It is a short book with just 72 Karikas, which are short verses that explain Rishi Kapila's Sankhya Darshana. It is very important to understand the basic ideas of Sankhya philosophy if you want to understand other Sanskrit works like the Bhagavad Gita and other Vedic philosophical systems like Yoga and Vedanta.  

Sankhya Darshana through the Sankhya Karika – Part I Contents of the course:  

It is said, "na hi Sankhya samam gyanam, na hi yoga samam balam" i.e., There is no knowledge like Sankhya, and there is no power like Yoga. Sankhya Darshana was one of the first ways of thinking that tried to find a permanent answer to problems like birth and death, getting old, getting sick, and being sad. In his search for a permanent answer, Sankhya came up with a deep way of thinking about the universe and where humans fit into it. Sankhya thought that a good understanding of the twenty-five Tattvas, which are the basic building blocks of the universe, would lead to a complete and permanent end to human suffering.  

In this two-course set, the Sankhya Karika of Ishvara Krishna will be used to teach the basic ideas of Sankhya philosophy. In the first course, we will look closely at Karikas 1–30.  

A karika is a name used in the field. It generally has two lines, like the shlokas in the Bhagavad Gita. So, in the first quarter, we will cover about half of the Sankhya Karika. The last 42 Karikas will be taught in the second course in the series. Students will learn new things about Sankhya philosophy, which many scholars mistakenly call a dualistic, atheistic theory.  

You don't need to know anything about Sanskrit or Sankhya philosophy to take this course. The students will get a PDF file with each karika written in both Devanagari and Roman writing, along with the word meanings and short explanations. PDF files will also be made available for extra reading materials.  

The goals of this course are for students to be able to:  

a) Understand the basics of Sankhya Philosophy.  

b) Learn all the technical Sanskrit words you need to know.  

c) Learn the basics so that you can also understand works like the Upanishads and the Bhagavad Gita.  

d) Learn to appreciate other philosophical schools and be motivated to learn more about Vedic systems like Vedanta, Mimamsa, Yoga, Nyaya, and Vaisheshika.  

e) Get a deep understanding of the ideas of "mind," "atma," "ego," and "intellect," as well as how the world came to be.  

Structure of the class:  

Each week, there will be at least one 90-minute contact hour with one or more teachers. The class is set up so that each week's self-study and reflection can lead to talk and debate. Even though each class will only talk about the same topic for 60 minutes, the conversation time will be open-ended and can go on for up to 30 more minutes. Students will have to take notes on the Karikas that were talked about. They don't have to be as good as papers written for school, but they should be based on what the student has learned and understood so far. 

Enroll Course 

CONTACT — 407–205–2118

Overview >> Hindu University Of America

EMAIL- [email protected]

Address- 5200 Vineland Rd 125 Orlando, FL 32811

#Bhagavad Gita #sankhya philosophy

[ghostlycreatorconnoisseur]

Baiseshika Darshana Odia Book By Maharshi Kanada

The Vaisheshika Sutras mention competing schools of Indian philosophy such as Samkhya and Mimamsa, but not Buddhism, leading scholars in more recent publications to place it in the 6th century BCE. The manuscript of the Vaisheshika Sutras has survived into the modern era in multiple versions, and the discovery of newer manuscripts in different parts of India by Thakur in 1957 and Jambuvijayaji in 1961, followed by critical edition studies, suggest that the text attributed to Kada was systematised and finalised sometime between 200 BCE and the beginning of the common era, with the possibility that its key doctrines are much older. Multiple Hindu texts from the first and second centuries CE, such as the Kushan Empire's Mahavibhasa and Jnanaprasthana,

#Odia Book

[ayushrajbhu]

The Interesting Case of the Charvaka School of Thought

The Charvaka school of the heterodox Clan of Indian Philosophy has been subjected to enormous ridicule, and apart from some research papers and the Lokayat Literature and Brihaspati Sutra and a few mentions in the astik literature and Mythologies, there is no substantial literature to get an actual impression of their dogmas and ideals. However, the very relentless nature of their very existence is what intrigues me, they are neither on the heterodox extreme like Buddhism and Jainism, nor do they accept the authority of the Vedas. But first, it would be fitting to talk about the various classes of Philosophies that have flourished over the years in the Indian Sub-Continent.

Over centuries, India’s intellectual exploration of truth has come to be represented by six systems of philosophy. These are known as Vaishesika, Nyaya, Samkhya, Yoga, Purva Mimansa and Vedanta or Uttara Mimansa. These six systems of philosophy are said to have been founded by sages Konada, Gotama, Kapila, Patanjali, Jaimini and Vyasa, respectively. These schools of thought are still very relevant in modern times, even though they are all very distinct from each other. There can be two broad classifications of the schools of thought.

The first one is the astika or the orthodox school of thought, known as the Sanatan dharma, collectively known as Hinduism in modern times. Now the astika comprises the six-system ideology, the Samkhya or the Kapila, which postulates that everything stems from Purusha and Prakriti. The Central Idea is that Purush cannot be modified or changed while Prakriti brings a change in all objects. Next is the Philosophy of Yoga, or Patanjali; the Central Idea of this philosophy is that Yogic techniques control the body, mind & sense organs, thus considered a means of achieving freedom or Mukti. This freedom could be attained by practising self-control (Yama), observation of rules (niyama), fixed postures (asana), breath control (pranayama), choosing an object (pratyahara) and fixing the mind (dharna), concentrating on the chosen object (dhyana) and complete dissolution of self, merging the mind and the object (Samadhi). Next Comes Nyaya Philosophy or the Gautama Muni, which states that everything is acceptable unless it is in accordance with reason and experience (scientific approach). Nyaya is considered a technique of logical thinking.

Another philosophy close to the Nyaya school of thought is Vaisheshika; the basis of the school's philosophy is that all objects in the physical universe are reducible to a finite number of atoms and Brahman is regarded as the fundamental force that causes consciousness in these atoms. Next Comes the Purva Mimamsa or the Jaimini philosophy, which states are eternal and possess all knowledge. This philosophy encompasses the Nyaya-vaisheshika systems and emphasises the concept of valid knowledge.  As Per this Philosophy, religion means the fulfilment of duties prescribed by the Vedas. It says that the essence of the Vedas is dharma. By the execution of dharma, one earns merit, which leads one to heaven after death.

The last of the orthodox or astika school is the Vedanta philosophy or the Uttara Mimamsa, which is widely known in the Indian Diaspora. This school focuses on the philosophical teachings of the Upanishads rather than the Brahmanas (instructions for ritual and sacrifice). The school is separated into six sub-schools; they Go like Advaita (Adi Shankara): It states that both the individual self and Brahman are the same, and knowing this difference causes liberation. Visishtadvaita: It believes that all diversity is subsumed into a unified whole. Dvaita: It considers Brahman and Atman as two different entities and Bhakti as the route to eternal salvation. Dvaitadvaita: It states that the Brahman is the highest reality, the controller of all. Shuddha Dvaita: It states that both God and the individual self are the same and not different. Achintya Bheda Abheda: It emphasizes that the individual self is both different and not different from Brahman.

So, this is all about the astika school of thought, although very vibrant and very diverse, in my opinion, is rather focused on a certain way of life based on certain dogmas, i.e., following dharma to attain the freedom of self (Mind) or Moksha. Arguably to me, it is sort of regressive; I happen to be a pragmatic person when it comes to spirituality and would even go to the extent, I am skewed toward the Nehruvian Idea of an amalgam of India’s Tradition and Culture with Modernity. In Layman’s way, Fabian Socialism by Mills.

So, as per my biasness, I have a very keen interest in the unorthodox or nastika schools of thought. Now this clan has three major schools of thought, Buddhism, Jainism, and our thought of Interest, the Charvaka Philosophy. The former two can be found in almost every textbook, they have a worldwide influence because of the emphasis on self-consciousness rather than on ritualistic dogmas. Buddhism is a non-theistic philosophy whose tenets are not especially concerned with the existence or nonexistence of God. Buddha considered the world as full of misery and considered a man’s duty to seek liberation from this painful world. He strongly criticized blind faith in traditional scriptures like the Vedas. The best phrase I came across from the Buddhist Doctrine is Atmo Deepa Bhava (Enlighten your ‘self’). It is, in my way, the first rational philosophy that disregards any sort of what I call a “Feudal attempt to rule”. Talking about Jainism, A basic principle is an anekantavada, the idea that reality is perceived differently from different points of view and that no single point of view is completely true. According to Jainism, only the Kevalins, those who have infinite knowledge, can know the true answer, and all others would only know a part of the answer.

So enough of the long, rich list of the various philosophies that have flourished on this glorious land; a particular one not talked about is the charvaka philosophy Talked about in the prologue. Charvaka is a materialistic, sceptical, and atheistic school of thought. According to Charvaka there is no other world. Hence, death is the end of humans & pleasure is the ultimate object in life. According to Charvaka there is no other world. Hence, death is the end of humans & pleasure is the ultimate object in life. Let us Dive Deep Into it.

Origins:

The Charvaka idolators have been denounced as demons in disguise because of their unceremonious nature and relentless attitude to Vedic supremacy. In a segment from the Mahabharata, when Yudhishthira made his return to Hastinapur after the battle of Kurukshetra, he was welcomed with showers of petals by the noble brahmin sages; among the greeters and fellow people was a charvaka who refuted to the whole ceremony by saying that there was nothing to feel like stallion from the fact that he killed his own brothers (Kauravas) with no absolute cause and “unwarranted”, this remark grieved Yudhishthira to such an extent that he self-doubted himself to a very adverse effect, it was only when the sages reminded him that he had just done what ought to be done in coherence with his dharma, he was consoled. And as per the texts, charvaka, for his “relentless” attitude, was set on fire later.

Charvakas have been very vociferous in their outlook; materialism in India, as per se, has been as old as philosophical thought itself. There is a famous hymn in the Rigveda which is translated as “Being came from the non-being”, It signifies that self and spirituality are nothing but mere thoughts and Matter is the Ultimate Reality. Another is the Story of Indra, Prajapati and Virochana in the chandogya Upanishad. Prajapati, in an excerpt, says that the body is the same as the self. The Katha Upanishad also gives reference to a sect of people who doubt the existence of self after death. In the Brihadarviyaka Upanishad, Yagyavalkya explains to his wife Maeitry that when four elements, namely wind, water, earth and fire, integrate, Consciousness is born and when these fundamental elements disintegrate, death arrives. Thus, any supernatural trait of the soul has no mention.

Although, one should not assume that these were the actual teaching of the sacrosanct Vedas of the Upanishad. There but existed people who believed in such doctrines and were willing to abide by them firmly. Nevertheless, Charvakas were sceptics, agnostics, and Materialists. Or anti-spiritual in a manner of saying. Modern Philosopher’s Dilemma is when did this materialist school of thought emerge. There are two versions to the story, some believe this school of thought to be the oldest because all other schools have unfailingly refuted the system, and some go to the extent of saying that materialism is the only authentic school of thought in the ancient Indian diaspora. All other schools emerged only for the sole reason of criticizing it. A very strong case indeed.  One more interesting reason to prove the point is that philosophy means Darshana. Darshana means perception. Charvaka is the only school of thought that states that perception is the only means of knowing. Thus, it is because of the charvaka that philosophy came to be labelled as darshan shastra. And everyone will find it affirmative that all other schools have acknowledged this label.

There are others of the opinion who believe materialism is as old as the other schools of thought. It cannot be older as it has criticized the doctrines of the other schools of thought. All schools clearly state that there is nothing Constructive about the charvaka thought; it has come into existence for the sole reason of criticism. Whatever may be anyone’s opinion, one thing is very substantial the charvaka school has a very profound impact on the diverse philosophical fabric of India. We infer from the other schools that there were two books related to the charvaka philosophy, one the Brihaspatisutra and the other one lokayat shastra. According to tradition, Brihaspati is regarded as the founder of materialistic thought in India. There is no concrete proof as to who he was, some believe him to be the teacher of gods.

Let us throw light on the arguments which form the basis of all inferences to their emergence:

As a protest against the extreme dogmas of the priestly class, the charvaka thought emerged who regarded Upanishads teachings were idealistic and of no use to the common man. Treatment of the common masses by the priests and the rich led to the emergence of the materialistic school of thought as a form of uprising, which advocated pleasure and gratification of desires. A very well-known shloka sums up the last comment:

“YAVATJIVETA SUKHAM JIVET, RHAM KRTUAGHRTAN PIVET,

 BHASMIBHUTASYA DEHASYA, PUNARAGAMAN KUTA”

One interpretation of the word Charvakas, is that of a person who led to the foundation of the school of thought. Charvaka is the kind of person who eats, drinks, and remains jolly, as the word char signifies graze. Another interpretation is that charvaka is the kind of person who has a sweet tongue and eats his own words. Thus, has no regard for morality. Lokayat (Another name given to this thought) means for the lok or the masses as this aims to appeal to the common masses, often meant for the lowly of ‘bad taste.

No Original Works are available for any concrete derivative study of the charvakas. I have depended mainly on the writing of the analysis in Sarva Darshana sangraha by Madhavacharya, Tauto palavasinha by Jairashi Bhat and Natakapravodhchandroday of Krishna Mishra. And, of course, there are mentions in the various schools of Indian Philosophy.  Dakshina Ranjan Shastri, in his Book, History A Short History of Indian Materialism Sensationalism Hedonism, discusses the materialistic thought of the Indian Diaspora. According to him, there are four stages of Materialism Development in India. Let us take up each one by one:

The first stage is that of opposition; Barhaspatya Sutrasutra depicts that in this stage, knowledge of all ‘colour” and authority of the Vedas was put into question. In the second stage, a structure was given to this opposition. The perception was given importance. Swabhavawad (It states that nature exists and sustains itself without any need for a supernatural agency) was Promulgated. This stage of Materialism had the main proponent by the name Ajeet kesh Kambalan. The Idea of Hedonism of self-Indulgence has its roots in this stage. This, for obvious reasons, was a subject of huge criticism as such an environment invites corruption to prevail.

The third stage is followed by the amalgamation of mild amounts of spirituality in the thought. A Slight Change in the notion of self is observed and incorporated. Self is Identified by the sense organs and the organs of thought. Probability and inferences are sources of knowledge. The key person involved in the development of this stage was purandhara. In the last stage, along with Buddhism and Jainism, the charvaka school of thought were given the term nastika for contesting or rather challenging the authority of the Vedas.

Basic Tenants of the Charvaka school of thought:

The characteristic philosophy of this school has been comprehended only by the aphorisms of the works of Brihaspati. These were quoted for purposes of criticism and rejection by other schools. Only fragments of the system are available. All info that can be gathered through such aphorisms:

Earth, Water, Fire and Air are only Basic Elements.

Organisms, sense organs and objects are a result of a combination of these elements.

Consciousness arises out of these elements, like the intoxicating ability arising out of kinva seeds when fermented.

The physical body is endowed with consciousness called Purusha or the soul.

The jivas or the empirical selves perish just as water bubbles perish.

There is no other world, and there does not exist any living being in any other world.

Death itself is liberation.

The three Vedas- Rig, Sama and yajur are like the inconsequential chatter of the cunning and crafty persons in so far as the experience of pleasure in swarg is considered.

Material welfare and the gratification of one’s usual day-to-day desires are the two aims of life.

Politics, including agriculture (Important in the Vedic period), is the only perfect science.

Perception is the only source of knowledge. The approach, direction or method aspired by common men must be followed.

These aphorisms and tenants are testimony to the fact that the charvakas advocated radical and unrestrained views. There are many stories in the Upanishads, Vedas, and Puranas, which make the system more enigmatic.

Folklore:

In ancient times, there was a constant tussle between demons and gods. To make the situation worse for the gods, the demons started practising Strict austerity as prescribed in the vedas. This worried the king of Gods Indra; at his invocation Mayamoh was created, a teacher to the demons who preached the corrupt and wicked doctrine of Brihaspati for their destruction. As soon as the demons gave up their austerity and became hostile to the Vedas, Indra Defeated them easily. But there is another version of this story in the Maitreyan Upanishad; Brihaspati himself plays the role of the saviour of Indra; to do so, he takes the form of shugra, the teacher of demons, to impart false knowledge to them, reversing the thought of good and evil. Consequently, the demons averted from the teachings of the Vedas, and Indra Defeated them easily.

In the Taiterya Brahmana, there is an episode Brihaspati hits goddess Gayatri in her head. This resulted in the breaking of her head into pieces; being immortal, she did not die, and every part of her brain remained alive. This is a very interesting allegorical reference; Gayatri represents religion. Brihaspati, by hitting on her head, tried to demolish the Vedic religion by giving counterthought (Figuratively, of course). But as the Vedas are eternal or Sanatan, he failed drastically.

Let us talk about the aphorisms again: I have already hinted earlier that the entire philosophy of the charkas, be it ethics, metaphysics, or epistemology. Digging deep into the epistemology part. The charvakas were the upholders of rigorous empiricism. They regarded pratyaksha or perception as the only form of pramana of knowledge. They did not believe in anything that was beyond the realm of one’s perception. Anything that cannot be perceived cannot exist. Their acceptance of perception made them reject: number one, the principle of causation. In causation, as per se, cause and effect are two events that stand by themselves as solitary and unrelated. On what grounds can one prove that the two are related, to determine if an event precedes another as its cause, we need to be certain about the universal relations between the two, but we cannot guarantee any such universal and omniscient law between two events, the relation cannot be perceived. Perception is the actual contact of objects with sense organs, meaning it concerns only with the present, which universal causations make bigger claims stretching the past, present to the future. So, if perception is the only source of knowledge, there can be no law of causation. The second thing they reject is anuman or inference as a source of knowledge, Inference is invariable and universal relation between two entities/ events, which is called vyapti. And thereby making propositions about the vents. The charvakas did accept probability or sambhavna, which is itself a weak version of Inference. It is not generally perceived; it may or may not exist. The inference is based on vyapti, based on invariable and universal relations, and it is impossible to have infallible vyapti. One cannot rely on inference alone, as it can be solely a matter of coincidence if the universal law supports the inference, like inferring fire from the smoke without any perception of the cause. So, Perception is the only source of knowledge.  Charvakas have been heavily criticized by the other schools of thought on this proposition. They Make the assertion that perception is the valid source of knowledge and inference is an invalid one. The opponents argue that this assertion is itself an inference. A conclusion is arrived at by various instances and Experiments, which clearly suggest that their claim is another inference. By rejecting inference, the charvakas come into a trouble situation as they are blocking all means of discussions, debates, thoughts, hypotheses, and theories. Thoughts, ideas, and Discussions are not material in nature, they cannot be perceived, but they can only be inferred. It is because of Inference that the charkas understand the other, and so is the case with the others too. Other schools of thought thus proclaim this assertion of the charkas as absurd and non-sensical in nature. An example is that the sun appears smaller relative to the earth, but without any perception, we know that the proposal is not true at the sole discretion of Inference.

The third thing they reject is Shabd or testimony as a source of knowledge. It is based on the Testimony of those who are considered Intellectual and Honest. Thus, the Knowledge acquired by them is true. The Charvakas Question Testimony on numerous grounds. The first one is how one can ascertain the honesty of the so-called noblemen. It is based-on Inferences based on certain instances, but this may not be always a reliable way. How to ascertain the testimony provided by the individual, if the testimony is verified by another testimony, and how to verify the genuineness of the other testimony. It leads to an infinite regress that can only be broken by bringing in direct experience. Ultimately, Shabd becomes redundant, and Perception becomes the only pramana of knowledge by the charvakas.

The Metaphysics of Brihaspati is what interests me the most about this philosophy; it contrasts with all sorts of philosophical thoughts prevalent even today, if I may say so. It goes on as the following in the sarv Darshana samgraha:

There is no Heaven, no heaven, no final Liberation, nor any soul in any other world. Nor do the actions of the four castes’ orders produce any real effect. The Agnihotra, the three Vedas, the ascetics three staves and smearing one’s self with ashes were made by nature as the livelihood of that destitute of knowledge and manliness. If a beast slain in the jyotistoma rite will itself go to heaven, why doesn’t the sacrifice forthwith offer his own father? If the Shradh produces gratification to beings who are dead, then here, too, in the case of travellers where they start, it is needless to give provisions for the journey. If being in heaven are gratified by our Offering in the Sradh here, then why not give the food down below to those who are standing on the housetop? While life remains, let a man live happily; let him feed on ghee even though he runs in debt; once the body becomes ashes, how can it ever return? If he who departs from the body goes to another world, how is it that he comes not back again, restless for the love of his kindred? Hence, it is only as a means of livelihood that brahmins have established here all these ceremonies for the dead- there is no other fruit anywhere. The three authors of the Vedas were buffoons, knaves, and demons. All the well-known formulas of the pandits and all the obscene rites for the queen commanded in the Ashvamedha were invented by buffoons, and so all kinds of presents to the priests, while eating of flesh was similarly commanded by night prowling demons.

This Was Brihaspati. Quiet like the Bolsheviks, if I may say so!

The charvakas were naturalists, they explained everything in terms of the four constituent elements, earth, water, fire, and Wind. They denounced all sorts of spiritualism, be it the idea of the soul, heaven, hell, or God, as absurd.

The charvakas are divided into two schools, one is the dhurta or the one who denounced the existence of the soul, and the other is sushikshita, who asserts the existence of the soul if the body is alive. The sushikta are further divided into subsects on basis of their connectivity to the soul. Nevertheless, the charvaka considered subconsciousness and soul to be a by-product of Matter (A combination of the four constituent elements, Matter Secrets Mind as Liver Secrets Bile, to be specific) and denounced anything spiritual and immaterial about it. And when this combination of elements disintegrates, the body dies, and consciousness vanishes. The Charvakas say:

JADABHUTAVIKARESU CAITANAYAM YATTU DRSYATE,

TAMBULAPUGACURNANAM YOGADRAGA IVOTTHITAH.

It means that intelligence or consciousness, which is found to be embodied in modified forms of non-intelligent or unconscious elements, is produced in the same way in which red colour is produced from the combination of betel, areca nut and lime. Soul or Consciousness is the only principle governing the Life of a person. What he sees, hears, smells, feels, remembers, and thinks are its by-products. Those depicting the soul as different from the body are only talking in metaphors. The shrutis have misguided innocent men by inducing in them that the soul is different from the body, just as a cheater trades precious stones for pieces of glass. So, has the Vedas displaced the belief system? The charvakas in a similar tenure denounce the existence of God, rebirth, and moksha. According to them, Vedas are nothing but confused and illogical blabbering of priests who use them as means of livelihood. There is no concept of karma in the charvaka system, there is no mysterious concept of fate in which a person is punished or rewarded in his afterlife based on his action in his previous life. According to the charvakas the man is punished or rewarded for his action in this very life according to his swabhava. Religion, for them, is the biggest evil, created for those who deceive their fellow being for the profit of their own self. The Prayers are chanted by priests who are the biggest liars, they fool their innocent beings for their livelihood. Heaven and hell are not recognized by them as nothing supernatural exists. It is just another name for prosperity and mundane troubles experienced by the common man, respectively.

 God is nothing but an earthly monarch whose existence can be proved by perception. Their thoughts on Moksha and liberation are also well-conveyed. It is just a distraction of the self. Many counter that if consciousness is to be identified with the body, then how does one differentiate between human and animal consciousness, the former being the rational one? The charvakas respond to this by saying that it is due to the different combinations of the constituent elements that humans possess a rational consciousness, inseparable from the body, while the latter one does not, although this proposition has been subjected to loads of criticism. Another criticism is that if consciousness is a material part of the body, why can’t it be perceived? Critics argue that if the existence of consciousness after death cannot be proved, then its non-existence as a part of the body goes hand in glove in a similar fashion of disapproval.

The ethics of the charvaka school of thought: outwardly pleasure-seeking, going by the term of the western philosophers, they were hedonists. Eat, drink, and be merry were their motto. Their ethics developed as a part of their rejection of the Vedic scriptures. And thus, from the prevalent notions of God, heavens, and Afterlife. The Vedas describe four goals for men, known as the purushartha. The first is dharma, the guiding principle that instructs an individual on how to lead a moral life. Next is artha, or wealth accumulation for leading a comfortable life, then Kama or fulfilment of desires in life and finally moksha, liberating the soul from the cycle of birth and Death. Of course, charvakas would choose the artha and Kama part. The means for accumulating wealth for fulfilling desires was not of much thought and introspection of the charvakas if it serves the desires be it moral or immoral means. The Vedas specifically warn one too careful about the fulfilment of desires, as generally fulfilment of desires by sensible objects is accompanied by pain. The charvakas found this idea to be ridiculous, and they discarded it by saying that the berries of paddy rich with the Finest white grains, what man seeking his true interest would fling away!!! Because they are covered with husk and dust. The gist is that pleasure will always be accompanied by pain, but that cannot be the reason to relinquish it. Further, it is idiotic not to sow the seeds in view of the animals eating them.

Of all the criticisms and demonising the charvakas were subjected to in the Vedic hegemony, this school of thought will always be one of its kind in the eyes of its reader, for the prevalent nastika philosophies generally known to the masses are Jainism and Buddhism, which in a manner of saying are “outside the Hinduism basket.” Philosophy is all about giving way to any system of thought which is consistent in its assertion, protests and concerns and redressals; the charvaka school of thought was in its approach nothing but relentless. The existence of this school within the web of Hinduism is a testimony of how vibrant and plural this way of living is, where contrasting thoughts are permissible, although it is quite a known fact that most of the charvaka philosophical writings were destroyed or subjected to extreme demonization for its radical take on the prevalent thoughts in those times.

Ayush Raj

[adwaityoga]

Hindu Philosophy consists of six systems (ṣaḍdarśana) – Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, & Vedanta. Yogi Anand, Adwait Yoga School #philosophy #indianphilosophy #hinduphilosophy #easternphilosophy #sankhya #yoga #nyaya #vaisheshika #mimansa #vedanta #adwait #yogianand (at Adwait Institute of Yoga Mindfulness) https://www.instagram.com/p/BxLu2RAltbD/?igshid=9jw4skqgvspx

#philosophy #indianphilosophy #hinduphilosophy #easternphilosophy #sankhya #yoga #nyaya #vaisheshika #mimansa #vedanta #adwait #yogianand

[tides-of-truth]

Vaiśeṣika Sūtra

Notes

Vaisheshika-sutra with three commentaries English translation by Nandalal Sinha, 1923 (includes glossary)

Accessed at: Archive.org

#consciousness #spiritual #presence #awareness #particular #immanence #shakti #spirituality #rishi #kanaka #nonduality #advaita #Vaisiseka sutra

[maria-dib]

#hindu #india #filosofia #saber #philosophy #sophya #sofia #budha #socrates #kuthumi #consciousness #consciencia #filosofiahindu #hinduphilosophy #estudo #conhecimento #krishna #descartes #buda #shreembrzee #pramāṇas #philosophy #hinduimo #darshana https://en.wikipedia.org/wiki/Hindu_philosophy Hindu Philosophy Filosofia Hindu A filosofia hindu abrange as filosofias, visões de mundo e ensinamentos do hinduísmo que surgiram na Índia Antiga . Estes incluem seis sistemas ( shad-darśana ) - 1-Sankhya , 2-Yoga , 3-Nyaya , 4-Vaisheshika , 5-Mimamsa e 6-Vedanta . Na tradição indiana, a palavra usada para filosofia é Darshana . Esta palavra vem da raiz sânscrita drish (ver, experimentar). *pramāṇa* A epistemologia é chamada de pramāṇa . Tem sido um campo de estudo chave e muito debatido no hinduísmo desde os tempos antigos. Pramāṇa é uma teoria hindu do conhecimento e discute os meios válidos pelos quais os seres humanos podem obter conhecimento preciso. O foco de pramāṇa é como o conhecimento correto pode ser adquirido, como se sabe, como não se sabe e em que medida o conhecimento pertinente sobre alguém ou algo pode ser adquirido. Textos hindus antigos e medievais identificam seis pramāṇas como meios corretos de conhecimento e verdades precisas: 1-Pratyakṣa - percepção direta 2-Anumāṇa - Inferência ou percepção indireta 3-Upamāṇa - Comparação e analogia 4-Arthāpatti - Postulação, derivação das circunstâncias 5-Anupalabdi - Não percepção, ausência de prova 6-Shabda - Palavra, testemunho de especialistas confiáveis ​​do passado ou do presente. (em Vila Industrial, São Paulo-Sp) https://www.instagram.com/p/CRRHo4nn36b/?utm_medium=tumblr

#hindu #india #filosofia #saber #philosophy #sophya #sofia #budha #socrates #kuthumi #consciousness #consciencia #filosofiahindu #hinduphilosophy #estudo #conhecimento #krishna #descartes #buda #shreembrzee #pramāṇas #hinduimo #darshana