History of Indian Philosophy part 1:-  Vedic Philosophy

Welcome, everyone, to another blog! Today, we're exploring the interesting history of Indian philosophy. Many Indians find Western philosophy more familiar because they aren't aware of their own rich philosophical traditions. However, Indian philosophy is just as fascinating. It includes many different and sometimes opposing ideas that have peacefully coexisted for thousands of years. Unlike in the West, where thinkers like Copernicus were persecuted for their ideas, Indian philosophy has been evolving since the time of the Vedas. In this first part, we'll focus on the basics of Vedic philosophy.

In Indian philosophies, there are many different schools of thought. They are generally categorized into two main groups: theistic philosophies and atheistic philosophies. It's important to note that in Indian philosophy, atheism doesn't simply mean not believing in God. Rather, it refers to not accepting the teachings of the Vedas. Those who adhere to the Vedas are considered theistic. There are six major theistic philosophies, while others fall under non-theistic categories. However, within these broad classifications, there are numerous sub-philosophies. Indian philosophy is indeed a vast and diverse subject.

 

So the philosophy starts from the Vedas. Vedas are referred as “apaurusheya”, meaning that they are not created by a man. Many people believe that Vedas came from the mouth of the God. But what I believe that ancient Rishis discovered hymns  while they were meditating. They discovered the divine knowledge which cannot be created by men and the called it as apaureshya and passed on the knowledge through  oral tradition and then veda vyas divided This knowledge into 4 section and created the 4 Vedas. The Vedas were not created by any single Rishi. Multiple sages discovered various teachings, which were then added over time. These teachings were transmitted orally through the guru-disciple tradition. Towards the end of the Dwapara Yuga, Sage Vedavyasa compiled all Vedic knowledge into four parts, known today as the Rigveda, Yajurveda, Samaveda, and Atharvaveda. Each Veda is further divided into four sections. The first section, the Samhita, consists of hymns praising cosmic forces like Indra, Varuna, and Vayu, often personified as gods or natural phenomena. Whether one views them as deities or forces of nature is a matter of personal belief. Personally, I find belief in the laws of physics, which govern the universe, more convincing. The second part is the Brahmana or prose part, which explains the hymns and details various rituals. Following this is the Aranyaka, known as the forest texts, where the topic shifts slightly. Here, we delve into philosophical discussions starting from nature itself, the five elements or Panchatatva. It's a subtle change in focus. The final section of the Vedas is the Upanishads, considered the highest knowledge and known as Vedanta, the end of the Vedas.

 

Initially focused on the worship of gods, the Vedas eventually question the act of worship itself, probing the entire concept of existence. They suggest that truth resides within oneself, beyond external manifestations. However, due to the influence of Vidya or Maya (illusion), understanding one's true self becomes challenging. Upanishads are notoriously complex and can take a lifetime to comprehend fully. In my view, Upanishads embody the essence of Sanatan Dharma.

So, this concludes our discussion on the Vedas. When Rishis read the Vedas, each one interprets the verses differently. The Vedas themselves proclaim that truth is singular, yet there are manifold paths to comprehend it. Based on their interpretations, the Rishis formulated various philosophies, which in Sanatan Dharma are known as Shaddarshan:

 

Nyaya philosophy by Sage Gautama

Vaisheshika philosophy by Sage Kanada

Samkhya philosophy by Sage Kapila

Yoga philosophy by Sage Patanjali

Purva Mimansa philosophy by Sage Jaimini

Vedanta or Uttara Mimansa philosophy by Sage Vyasa

Today, many Indians unknowingly adhere to Vedanta philosophy, albeit not comprehensively. We will briefly discuss each of these philosophies.

Nyaya Philosophy

Nyaya philosophy focuses primarily on logic, epistemology, and the methods of acquiring valid knowledge. It emphasizes logical reasoning and debate as means to ascertain truth. Nyaya identifies four means of valid knowledge, which are termed as pramana:

 

Pratyaksha Pramana: Direct perception, where one believes in what is directly seen or perceived.

 

Anumana Pramana: Inference, where one makes guesses or inferences based on observable evidence. For example, inferring the presence of a child's father from observing the child.

 

Upamana Pramana: Comparison, where knowledge is gained through comparison or analogy.

 

Shabda Pramana: Testimony, where knowledge is derived from the words of authoritative sources such as the Vedas or wise sages. It involves believing in the truth of statements made by these authoritative sources.

 

If you wish to delve deeper into Nyaya philosophy, you can study the Nyaya Sutras.

Vaisheshika Philosophy

Vaisheshika philosophy focuses on metaphysics and the nature of reality. It is closely related to Nyaya philosophy but places unique emphasis on categorizing the universe into two fundamental components: Dravya (substance) and Parmanu (atoms), which can be likened to atoms.

 

Vaisheshika philosophy posits that all objects in the material world can be classified into six categories, known as padarthas:

 

Dravya: Substance,

Guna: Quality,

Karma: Action,

Samanya: Generality,

Vishesha: Particularity,

Samavaya: Inherence.

Vaisheshika is particularly renowned for its atomic theory, which proposes that everything is composed of indivisible, eternal atoms. It integrates various elements to form the material world. This philosophy seeks to comprehend the composition and operation of the universe, ultimately aiming for the liberation of the soul through knowledge and ethical conduct. Now one should not think that they already knew science they just gave a philosophical assumption and notproved it but science proved atoms.

 

If you are interested in learning more about Vaisheshika philosophy, you can explore the Vaisheshika Sutras.

 

Samkhya Philosophy

On some philosophy I have written a dedicated blog, you can read it.

 

Yoga Philosophy

Yoga philosophy is dedicated to practice in discipline of achieving spiritual insight in tranquility. It is a very detailed philosophy and I do not know how to explain it, but today we see most of the people practicing just a part of the. Philosophy and that is the practice of various Asanas and pranayama. And the people also practice it for their health, but we forget that getting health is just byproduct of them. Their main aim is achieving spiritual heights. No one is qualified to do Asanas and  pranayama randomly. First you have to practice Yam and Niyam. And then he can practice the Asanas and the pranayama. But today we see that people do not follow these things and directly start doing the yoga for their health . So I myself I am learning yoga philosophy from the Yoga Sutras of Patanjali. It’s a very good philosophy, I liked it personally.butwe should follow it fully not a part of it for health.

 

Purva Mimansa

Purva Mimamsa philosophy concerns itself with the interpretation of the Vedas, emphasizing the importance of duty and the performance of Vedic rituals. This philosophy holds that the Vedas are eternal and infallible, focusing heavily on the correct conduct of rituals and sacrifices. According to its proponents, rituals rectify worldly imperfections and are essential for gaining both material and spiritual benefits. They consider Shabd Praman, belief in the words of the Vedas and sages, as the highest form of knowledge. Purva Mimamsa also provides methodologies for interpreting Vedic texts, ensuring the accurate comprehension and application of rituals. Thus, this philosophy is closely associated with Karmakanda, the ritualistic aspect of Vedic practice.

Vedanta philosophy

I've written a dedicated blog introducing Vedanta philosophy. Vedanta, also known as Uttara Mimamsa, branches into various schools of thought. Primarily, Vedanta delves into the mystical and philosophical teachings found in the Upanishads.

 

Advaita Vedanta

Advaita Vedanta, founded by Adi Shankaracharya, represents the true essence of Sanatan Dharma in my view. It is a profound philosophy appreciated by quantum physicists, scientists, and philosophers worldwide. Advaita Vedanta posits that there is an individual soul, the Atman, and it offers compelling proofs to support this belief. Beyond the Atman lies the ultimate reality, Brahman, where there is no distinction between Atman and Brahman—they are fundamentally one. This non-dualism asserts that there is only one supreme reality, Brahman, manifesting itself in various forms, including the objects we perceive.

 

According to Advaita Vedanta, the apparent multiplicity and diversity of the world are due to ignorance (avidya) and illusion (Maya). Once ignorance is dispelled, one realizes that everything is Brahman. Brahman is described as infinite, eternal, unchanging, pure consciousness, and bliss (Satyam, Jnanam, Anantam). It is the sole reality, and everything else is merely an illusion.

 

Due to avidya, individuals mistakenly identify themselves with the body, leading to suffering (dukkha). Advaita Vedanta teaches that liberation from suffering and avidya requires self-knowledge (Atma Jnana). By realizing our true nature beyond the physical body, we can transcend suffering and attain liberation (moksha).

Vishishtadvaita philosophy

Vishishtadvaita, also known as qualified non-dualism, was founded by theologian and philosopher Ramanujacharya. It aims to reconcile the concepts of unity and diversity by proposing that the individual soul (Atman) and the Ultimate Reality (Brahman) are distinct yet inseparable. While Advaita Vedanta posits absolute non-duality, Vishishtadvaita acknowledges a qualified distinction between them.

 

According to Vishishtadvaita, Brahman is personal and often identified with deities like Lord Vishnu or Lord Narayana, who have forms. Each individual soul (Atman) is distinct from Brahman but intimately connected to it, akin to a wave in the ocean—the ocean being Brahman and the wave being the soul. Importantly, Vishishtadvaita maintains that the soul retains its individuality even in the state of liberation.

 

Unlike Advaita Vedanta, which considers the material world an illusion (Maya), Ramanujacharya's philosophy asserts that the material world is real, dynamic, and an integral part of Brahman. To attain liberation from this world, Vishishtadvaita emphasizes the path of Bhakti, or devotion to God. I have also written a dedicated blog on Bhakti Yoga, which you can read for more insights.

Dvaita Vedanta

Dvaita Vedanta, founded by Madhvacharya, emphasizes a clear and distinct separation between the individual soul (jiva) and the supreme reality (Brahman). Madhvacharya posited that the individual soul and Brahman are eternally distinct entities. According to him, Brahman, specifically Vishnu Narayana, is supreme, all-powerful, omniscient, and the creator, sustainer, and governor of the universe. The jiva (individual soul) is fundamentally different from Brahman in both essence and nature.

Similar to Ramanujacharya's philosophy, Dvaita Vedanta also emphasizes intense devotion or bhakti to Vishnu Narayana as the means to attain liberation. However, Madhvacharya's philosophy differs from Vishishtadvaita in significant ways. Vishishtadvaita Vedanta asserts that jiva and Brahman are not different in essence but differ in attributes and forms, whereas Madhvacharya asserts that jiva and Brahman are fundamentally different in essence as well.

There are many other differences between Dvaita Vedanta and other philosophies. A deeper study of these philosophies will reveal more insights. This overview provides a brief introduction to the key distinctions.

 

Shuddha Advaita Vedanta

 

 

 

Shuddh Advaita, also known as Pure Non-Dualism, emphasizes the pure and undifferentiated nature of Brahman, the ultimate reality. Founded by Vallabhacharya, Shuddh Advaita asserts that Brahman is the sole ultimate reality without any differentiation or attributes. According to this philosophy, the entire universe and all beings are manifestations of this undifferentiated Brahman.

 

In Shuddh Advaita, Brahman is understood as Nirguna Brahman, devoid of attributes and beyond all qualities and distinctions. Everything in the universe, including individual souls and the material world, is essentially Brahman in its purest form. Each individual soul is considered a distinct manifestation of Brahman, possessing its own consciousness and individuality.

 

The material world and all phenomena are viewed as the beneficial manifestations or leelas (divine play) of Brahman's creative power. Shuddh Advaita advocates the path of worship (puja), chanting of the divine name (Naam), congregational singing (sankirtan), and self-surrender as means to spiritual realization.

Achintya Bhedabheda

Achintya Bheda Abheda was founded by Chaitanya Mahaprabhu, regarded as the joint avatar of Radha and Krishna. This philosophy emphasizes the inconceivable simultaneous oneness and difference between the individual soul and the ultimate reality.

 

According to Achintya Bheda Abheda, the relationship between the individual soul (Jivatma) and Brahman (Paramatma) is one of both unity and difference, which transcends ordinary human comprehension. It teaches that while Jivatma and Brahman are distinct entities with individual identities, they are also inseparably connected and part of the same spiritual essence.

 

Achintya Bheda Abheda is seen as connecting all the sub-schools of Vedanta philosophy. It regards Brahman as Saguna Brahman, who manifests with attributes such as the form of Krishna.

 

This is a brief overview of Achintya Bheda Abheda philosophy, acknowledging that some nuances might not be fully captured here.

 

Concepts of Vedic philosophy

 

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Now, let's discuss the basic concepts of Vedic philosophy, which are fundamental to understanding it. Different philosophies within Vedic philosophy have varying views on these concepts. For example, Atma has different interpretations in Vedanta and other schools.

 

Atma (Soul): This is the innermost essence of an individual according to Vedic philosophy.

Brahman: The ultimate reality or supreme cosmic spirit in Hindu philosophy.

Karma: The concept of action and its consequences, which influences one's future.

Rebirth: Belief in the cycle of birth, death, and rebirth based on karma.

Liberation (Moksha): The goal of spiritual life, liberation from the cycle of rebirth.

These concepts form the foundation of Vedic philosophy. You can explore these further based on the philosophy you follow or are interested in. This concludes Part 1 of our exploration. In Part 2, we will delve into other philosophies within Indian philosophy, starting with Vedic philosophy, the oldest in the Indian subcontinent.