Why is it that when we think of Philosophy, we think of western philosophers like Socrates, Plato, Aristotle? How many of us are even aware of the various schools of traditional Indian philosophy?
Greek philosophy laid the foundation to what is today European thought, western philosophy, art, even science and politics. Western philosophy is now common worldwide and names like Socrates, Plato, and Aristotle well known.
While the 5th & 6th century BCE produced some great philosophers, Socrates & Plato in Greece, Confucius and Lao Tse in China, Buddha and Mahavir in India, little is known that for hundreds of years before that India was the center of thoughts of philosophy and spirituality. In the words of Max Muller “If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions, I should point to India”. In appreciation of the complexity of Indian philosophy, T S Eliot (amongst 20th century’s major poets) wrote that the great philosophers of India “make most of the great European philosophers look like schoolboys”.
Arthur Schopenhauer, eminent German philosopher called Upanishads (ancient Hindu texts) “the production of the highest human wisdom”. Some of the other renowned global philosophers and writers who were influenced by Indian philosophy were Ralph Waldo Emerson (the American essayist, philosopher, poet who led the transcendentalist movement in 19th century), Leo Tolstoy (great Russian writer), Aldous Huxley (English writer, novelist and philosopher), Rudolf Steiner (Australian philosopher) etc
India is the place where philosophy was born centuries ago. In India, religion has never been a belief system but always been an inquiry into what is true. Hindus have always known to be “Seekers”. Answers to some questions ancient Indian philosophers were in pursuit were:
- Who am I (am I Body, Mind, Intellect OR am I something else – Consciousness?)
- What are the various elements of Matter / Nature (Prakriti)?
- What is MY relationship with the elements of Matter / Nature (Prakriti)?
- What is the path to achieve Liberation (Moksha)?
Unfortunately, centuries of outside rulers followed by British colonialism led not only to the destruction of the top Indian educational centers but also of the ancient texts along with the Sanskrit language, leading to the death knell of Indian orthodox schools of philosophy. Even in contemporary India, philosophy is not a subject taught commonly in Indian universities and has very few flag bearers. Consequently, today very few Indians are aware of the depth and diversity of ancient Indian philosophy.
In this article, I am making a limited attempt for my readers to highlight the basic awareness of the various schools of ancient Indian philosophy. In subsequent articles, I will take a slightly deeper dive into each of the schools and highlight their different approaches and nuances. Some of the teachings of these traditional schools of thoughts may not be relevant any longer in the modern world, it is however important to know the advanced thinking of our ancient sages, keeping in mind the context of their times. By no account, am I an expert in this field, my attempt being only to bring out some awareness of the depth and diversity of traditional Indian philosophy for my readers.
The basic concepts forming the cornerstone of various Indian philosophical thoughts were – Consciousness (Atma), God (Ishvara), Matter (Prakriti) & Actions (Karma) and the interaction between them, with the common goal to discover the path to attain the highest bliss by man i.e. Liberation (Moksha). While the religious lives of most common people during ancient times was dominated by a pantheon of Gods, the various schools of philosophies went about their own pursuits, far removed from religious demands.
Various schools of orthodox Indian philosophy got grouped under two categories a) Astika (theistic); six traditional schools of thoughts which accepted Vedas as supreme scriptures – Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa & Vedanta. These schools taught the nature of the Soul and its relation to Prakriti (Intellect, Ego, Mind, Matter etc) and thru that the path to Liberation. These schools believed in the existence of God with the exception of Samkhya & Mimamsa (which did not explicitly mention God). They all however accepted the authority of the Vedas. b) Nastika (atheistic); three schools – Buddhism, Jainism & Carvaka. These schools did not draw upon the Vedas but lay emphasis on other thoughts.
The six Astika schools:
Samkhya (dualistic philosophy) is the oldest of the orthodox philosophical systems in Vedaism. Founded by sage Kapila it espouses dualism (exist independently and simultaneously) between Purusa (Consciousness, Atma) and Prakriti (Intellect, Ego, Mind, Matter etc). As per Samkhya philosophy, Prakriti is devoid of consciousness and can only manifest itself as the various objects of experience for the Purusa. In the Samkhya doctrine, there are 25 elements (tatvas). These elements are Purusa, Prakriti, Intellect, Ego, Mind, 5 sense / perceptive organs – eyes, tongue, ears, skin & nose, 5 (motor) organs of action – voice, hands, feet, reproductive & excretion organs, 5 subtle elements – sound, color, savour, touch & odour and 5 gross elements – earth, water, light, air & ether).
Samkhya theorizes that Prakriti is the source of the world and all the other elements (tatvas, except Purusa) evolve from it. Samkhya also postulates the idea of three qualities (gunas) present in all matter – Sattva (goodness, illumination), Rajas (passion) and Tamas (ignorance, darkness). Human experience is an interplay of Purusa-Prakriti. All three gunas are present in everyone and everything. It is the proportion of the gunas, which is different. The interplay of these gunas defines the character of someone or something and determines the progress of life. Every person uses first his external senses, then he considers with the Mind (Manas), then he refers the various objects to his Ego (Ahamkara) and lastly decides with his Intellect (Buddhi) what to do. There are eight manifestations of the Intellect – Virtue, Knowledge, Dispassionateness, Superhuman power (and their opposites)
Samkhya advocates that on realization arising that Purusa is distinct from Prakriti; absolute freedom arises. Exact knowledge consists of the ability of Purusa to distinguish himself from Prakriti. The end of the bondage of Purusa to Prakriti leads to an exhaustive removal of suffering. Aloneness (Kaivalya) is the path to the highest state of bliss, promulgated by the Samkhya philosophy. Originally, Samkhya was not theistic, had no reference to God and was against ritual practices, but later in confluence with the Yoga philosophy, it developed a theistic variant
Yoga (mental-psychological-physical-meditation system), a school emphasizing meditation, contemplation and liberation. Sage Patanjali was the proponent of this school and his text found in the Yoga Sutras. Yoga philosophy got closely aligned with the Samkhya philosophy, but was theistic. Unlike Samkhya, Yoga philosophy advocated that there is one Supreme God (Purusa), who is above all other. Patanjali lay emphasis on the complete control and mastery of Chitta (mind, ego & intellect) thru a self-disciplining process of concentration and meditation. Yogic techniques control body, mind & sense organs, thus considered as a means of achieving freedom (Mukti). Yoga distinguishes seven major branches – Raja (meditation) Yoga, Jnana (knowledge) Yoga, Karma (deeds) Yoga, Bhakti (devotion) Yoga, Tantra (spiritual) Yoga, Mantra (japa) Yoga & Hatha (asanas) Yoga.
The next two philosophical schools Nyaya & Vaishesheka are “knowledge” based, postulating that achievement of liberation is possible only by gaining correct knowledge. Though these two schools developed independently, they eventually merged around the 10th century, given their closely related theories.
Nyaya (school of logic / reasoning) is a leading school of philosophy within the “Hindu umbrella”. It explores various sources of knowledge, a way of leading the mind to a conclusion. Founded by a great sage called Gautama, Nyaya philosophy propagated that obtaining knowledge as the only way to liberate oneself from suffering, which results from ignorance & wrong notions. The cycle of suffering starts from ignorance & insufficient knowledge (Ajnana). Ajnana leads to a distorted / faulty view (Dosh). Dosh has four effects – a) egocentrism b) false identities & ideologies c) attraction to things, people and places & d) aversion to challenges. This results in actions leading to human suffering. This cycle carries on continuously. The way to break this cycle is to obtain insight and wisdom (Jnana). Due to knowledge, two things happen – identification of the Self with mind and body ends and Doshas
The chief concern of Nyaya is the right means (process) of acquiring right knowledge. The most important contribution made by this school to Hindu thought was its epistemology of gaining valid knowledge of sixteen different categories (Padarthas):
- Pramana; means of knowledge; according to Nyaya, there are exactly four sources of obtaining valid knowledge – Perception, Inference, Comparison and Testimony (verbal or written)
- Prameya; objects of knowledge; human beings need to have knowledge of twelve objects – Soul, Body, 5 Sense organs and their experiences (pleasure & pain), Intelligence, Mind, Faults, Consequences, Attachment, Suffering, Rebirth,& Liberation
(Note: Having collected the data on Prameya, obtained via Pramana, how does the data become actual knowledge? Nyaya prescribes 14 elements by which the data can become actual knowledge, as listed below)
3) Samsaya (doubt), 4) Prayojana (motive), 5) Drstanta (example), 6) Siddhanta (established truth), 7) Avayana (premises), 8) Tarka (reasoning), 9) Nirnaya (decision), 10) Vada (argumentation), 11) Jalpa (disagreement), 12) Vitanda (refutation), 13) Hetvabhasa (fallacies), 14) Chala (contradict), 15) Jati (unsound reasoning) and 16) Nigrasthana (unfitness for arguing).
Nyaya philosophy is the closest Indian equivalent to analytical philosophy.
Vaisheshika (school of Atoms). Founded by a sage called Kanad Kashyapa, this school takes up a naturalistic approach, wherein it discusses the Universe, being made up of atoms. It accepts only two reliable means to knowledge – Perception & Inference.
Vaisheshika (particularity) philosophy postulates that the universe is categorized into seven Padarthas (objects, categories) – Dravya (eternal substance), Guna (quality), Karma (action), Samanya (commonness), Vishesh (differentiator) & Samavay (relationship between different entities) & Abhava (non-existence).
Further there exist nine classes of Substance (Dravya) – five classes of material substances (earth, water, fire, air & ether), and four non-material substances (time, space, soul & mind). Of the nine Dravya’s, earth, water, fire and air are atoms (parmanu) and are the building blocks of the world and all matter. It postulates that all objects in the physical universe are reducible to a finite unit (atom). The other categories (Guna, Karma, Samanya, Vishesh, Samavay) reside in Dravya and have no separate existence of their own. The philosophy lists down 17 gunas such as color, taste, smell etc
Similar to the Nyaya view of thinking, Vaishehika takes the view that there are three entities, Universe, Supreme Being & Individual Soul. The Universe comprises of different elements including atoms. Universe is governed thru a set of rules, not known to anybody (Adrishta). Individual Souls arrive in the universe and partake in different activities and thru this gain knowledge and wisdom. Vaisheshika believes that different experiences of the individual soul are derived from Dravya, Guna, Karma, Samanya, Vishesh and Samavay. Thru their actions (Karma) the individual souls accumulate merit or demerit and the consequences of their actions are determined by the moral law which is governed by the Supreme Being.
The Vaisheshika thought is considered scientifically the most advanced among the six schools. In fact, University of Manchester has gone to the extent of saying that some of the principals propagated by Newton had earlier been discovered by the traditional schools in India.
Mimamsa (investigation) was founded by sage Jaimini. Its main objective was to establish the authority of the Vedas. The school’s main contribution was its formulation of the rules of Vedic interpretation. According to Mimamsa philosophy, Vedas are eternal and possess all knowledge and religion means the fulfillment of duties prescribed by the Vedas. Only by acting in accordance with the prescriptions of the Vedas, one could attain salvation. Mimasa followers believed that Vedas are self-revealed texts and therefore authourless. Mimamsa philosophy did not accept God as the creator of the Universe. It regards Vedas as the only authority or verbal testimony for dharma (religious duties, rites and ceremonial rituals). Mimamsa accepted five Pramanas (sources of knowledge); Inference, Comparison, Testimony, Postulation & Non-Perception (anupalabadhi).
Vedanta (the last segment in the knowledge of the Vedas) concentrates on the philosophical teachings of the Upnishads. The Vedanta school is divided into six sub-schools, of which the two key are a) Advaita (non-duality) and b) Dvaita (dualistic).
According to the Advaita school (whose great consolidator was Adi Shankaracharya around 1,000 years ago) there is no difference between the individual Soul (Atman) and the Brahman (Universe). On the other hand the Dvaita school promulgates dualism ie existence of two separate realities (Brahman & Soul, Matter etc) independently and simultaneously. The distinguishing factor of Dvaita philosophy as opposed to Advaita is that God takes on a personal role and is an eternal entity who governs the world. Two key sub-groups of Dvaita followers are Vaishnavites (devotees of Vishnu as Supreme God) and Shaivites (devotees of Shiva as Supreme God)
The three nastika schools:
Buddhism, Buddhist philosophy is the elaboration and explanation of the teachings of Gautama Buddha. Early Buddhism was based on empirical evidence gained by the sense organs (Perception) & Inference. Experience is the path most elaborated in early Buddhism. The Four Noble Truths act as the central doctrine of the Buddhist tradition and provide a conceptual framework for all Buddhist thoughts:
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- The truth of dukkha (physical & mental suffering)
- The truth of origin of dukkha
- The truth of cessation of dukkha
- The truth leading to the path for cessation of dukkha
Jainism, a transtheistic religion, its distinguishing features being its belief on independent existence of soul and matter, absence of a supreme divine creator, strong emphasis of non-violence, potency of karma etc It strongly upholds that the individualistic nature of the Soul and individual efforts are alone are responsible for one’s liberation.
Carvaka emerged as an alternative to the orthodox Hindu pro-Vedic schools. It is an unorthodox school of Indian Philosophy and held Perception to be the primary and most dependable source of knowledge. For the Carvakas, Inference is useful but prone to error, as inferred truths can never be without doubt. Carvakas were skeptical about other schools of philosophy and rejected ritualism and super-naturalism. Unlike most other schools, Carvaka rejected the notion of God, reincarnation, after-world (heaven & hell), karma, authority of the Vedas and the immortality of the Soul. Unlike most other philosophers of that time, Carvakas believed that there was nothing wrong with sensual pleasure and that wisdom lay in enjoying pleasure and avoiding pain to the extent possible.
In laying out the above, my attempt has been to provide a brief preview of the various orthodox schools of Indian philosophy to my readers. In my next few articles, I will slightly deep dive into each of the schools and discuss more of their thought process and characteristics. As said earlier, I am not an expert in this area. Those of my readers who want to get a deeper understanding on any of the schools of Indian philosophies, I would ask to please do your own research & learning and I would be happy to have discussions with you on the same.
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