Hinduism
The Spirit of Indian Philosophy–2
by Dr. R.K. Lahiri

The Philosophy of the Vedic age

The period of Vedas is debated but can be dated to 4000 B.C. or even earlier. Vedas are the Srutis which are direct intuitional revelations of the seers.  Yajurveda and Sama Veda are liturgical and are intended for religious ceremonies. Atharva Veda has a mix with Gods worship of the aboriginals. Each Veda has four parts—Samhita, Brahmans, Aranyakas and Upanishads. The seed of philosophical knowledge is sown in Rg. Veda hymns. They are the forerunners of monastic system as is evident in the Upanishads. Samhitas are hymns or prayers. Brahmanas are mostly prose treatise, discussions on rituals and are devoted to sacrificial duties. Aranyakas provide ritual guidance to the retired seniors in seclusion. The Upanishads are deep rooted in philosophical thoughts of the realized seers. Arthur Schopenhauer says, ’it is the most rewarding and most elevating reading which there can be in the world. It has been the solace of my life and will be of my death.’ They express the restlessness of the striving human mind to grasp the true nature of Reality. Poets composed the hymns, priests the Brahmanas and the seers the Upanishads.

The Philosophy of the Epic age

Next comes the Epic age philosophy as seen in Ramayana, Mahabharata and Geeta. We notice a philosophy linked with life and worldly affairs.  It is full of social and ethical values. It represents not any particular form of worship of Hinduism but whole of Hinduism in its entirety. It describes the actual day to day life, yet connects with the religious spirit of Hinduism.  Mahabharata describes elaborate social order and the four fold aims of life of righteousness, wealth, worldly enjoyment and salvation. It also describes the four stages of life. It is thus a history, a mythology. Politics, philosophy and law, all in one. Ramayana gives us a vivid idea of human relationship in its various spheres. It inspires us to act in life in a heroic way so as to fight against Ravana type injustice and liberate a forcefully captured Sita, a symbol of democratic ideals. Mahabharata is the greatest epic to inspire us to action in life without any desire for fruits of action. Men of action and knowledge are the most preferred one on the path of virtue and righteousness.

Pre-Buddhist philosophy

Two more works of different ages need our attention—The Manu Smrti and The Arthashastra. Manu was the first law giver and deals with wide range thoughts of social order and the duties of ruler’s. He codified the entire social code. Kautilya (Carakya of Maurya dynasty) is the author of Arthashastra, a treatise on science of economics and politics. It deals in details on the nature of sovereignty, representation, war and peace, code of punishment, taxation, state function and police.

The age of the philosophy of Six Darshanas

The search of the self and its relationship with the Absolute had all along been the quest of seers and saints. In keeping with the emerging challenges the philosophical thoughts were made both critical and speculative based on scientific analysis of every thought in Six Darshanas.  It is known for an orderly, systematic, consistent and logical sets of brief aphorisms, fathom deep in philosophical thoughts. The philosophies of Naiyaya (Logical relation) Vaisesiki (Realistic pluralism), Samkha (Evolutionary Dualism), Yoga (Discipline of Meditation), Purva Mimamsa (Investigation of Vedas of early period), and Uttar Mimamsa (Vedas in the later stage and the Vedantic period) are six great schools of thought. These systems are prior to the Buddhist period though some of their elaborate works came to light after Buddha. All these systems grew and lived at the same time and in an age of oral tradition. With the tradition lost, many Sutras are lost. It is harmonizing that each system considered the preceding one and developed on it. So there exists much in common.

1- All these systems accept Vedas as ultimate Reality.
2- They employ common vocabulary and terms such as Avidya (Nescience) Maya (Illusion) Purush (Self, Jiva, and self-soul) Every system has its own meaning of these terms and uses it in its own different context.
3-  Each Darshana has its own theoretical viewpoint and justification in Vedas.
4-  All these systems disagree with Buddhism. All believe that every beginning has an end. The real is not the universe extended in time and space. It by nature tends to Being and Non-Being.
5- All systems give an idea of Rye, creation and dissolution, an unending continuity of Cosmos. Creation follows dissolution and dissolution creation. This alternate process goes on eternally. Just as night follows day and day follows night preceding each other. We see the beginning and end of the day and night, so of the creation and dissolution.
6- All systems aim at Moksha, salvation and Jivan mukti.
7- All systems believe in Karmic Laws and doctrine of Reincarnation

The Scholastic Period

There has been continuous stream of philosophers from the earliest times of 4000 B.C. or even earlier unto the17th. Cent, accompanied with an unbroken chain of teachers, thinkers and pupils. The scholastic period proceeding the six philosophical schools, is known for a number of commentaries on the sutras which explains their viewpoint on life and world. There were as many commentators as were the schools of thought. Each school presented its own viewpoint as the only accurate and logical one. Kapil is the author of Tattva Samasa and Sankhya Pravacanam Sutra. Ishvar krsna wrote Sankhya karika (3rd Cent) Vigyan Bhikshu, Sankhya Sutra; Vacaspati Misra, Samkhya Karika; Narayan Teerth, sub-commentary on Gaurapada works. All these Sutra commentators added to the greatness of the original works.

On Patanjali Yoga sutra, we have a number of commentaries. In 400 AD, Vyas wrote Bhasya on it. Vacaspati Misra’s commentary on Vyas Bhasya is Tattva Saridi; Vigyan Bhikshu wrote Yoga varttika and in 10th cent Bhoja wrote Bhoja vrtti.  Nagesh wrote Chaya Vyakhya on Purva Meemansa, Bharti Mitra, and Bhava das wrote commentaries. Sarva Bhasya is commentary on Jaimini’s aphorism. It has been differently interpreted by Prabhakar in 650 AD ;and Kumaril Bhatta in 750 AD. His exposition on Sarva Bhasya consists in three parts entitled Sloka varttika. Mandan Misra also wrote a number of commentaries.

– Continued

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