Shad-Darshana and Brahma-sutra

Aasthika (orthodox philosophy) is orthodox school of philosophical tradition as opposed to Naasthika (that which does not accept Aasthika). Aasthika school can also be called Shad-darshana (six visions). It comprises six schools – Nyaya (logical), Vaisheshika (understanding the nature of elements), Samkya (the understanding of tattvas, the union of prakriti and purusha along with the impact of the gunas), Yoga (yoking of one’s identity with his or her manifestation), Mimamsa (correct application of rituals) and Vedanta (understanding the brahman, the soul, liberation and the various ways to get there).

\ Nyaya (logical reasoning) – consists of 16 padhartha (categories) – pramana (valid acquisition of knowledge), prameya (objects of valid knowledge), samsaya (doubt), prayojana (aim), drshtanta (example), siddantha (conclusion), avayava (component level analysis), tarka (logical reasoning), nirnaya (resolution), vaada (discussion), jalpa (negotiating), vitanda (complaining), hetvabhasa (fallacious argument), chala (unsteady), jati (sophisticated rebuttal), nigrahasthana (point of defeat).

Nyaya school allows four sources of valid thought – pratyaksha (perception), anumana (inference), upamana or comparison, sabda (testimony or valid source).

\ Vaisheshika (atomism) – this is the logic that all material is formed by atomic combination of four substances – earth, water, fire and air. Vaisheshika postulates that all experiences can be derived from dravya (substance – construct of atoms, their number and arrangement); guna (attribute – such as rupa (form), rasa (taste), etc. totaling to 24 in all); karma (activitie) – which like guna are dependent on dravya, but unlike guna where each material has a definite purpose, karma is transient in nature; samanya (common properties which join substances); vishesha (uniqueness) which defines each substance; samavaya (internal dynamics of a union) examines the cause and effect which affects the relationship between substances and their environment.

Vaisheshika allows only two sources of valid thought – pratyakha (perception) and anumana (inference)

\ Samkya (rationalization) – Samkya is a rationalist school which delves into the relationship between the purusha and prakriti along with the dynamics of various gunas (sattva – harmony or balance, raajas or passionate and tamas or obdurate or confused).

Samkhya school requires three sources of valid thought for a theory to be accepted – pratyakha (perception), anumana (inference) and sabda (testimony or valid source).

\ Yoga – Yoga is based on the Ashtanga Yoga as propounded by Patanjali.

It a rationalist school which requires three sources of valid thought for a theory to be accepted – pratyakha (perception), anumana (inference) and sabda (testimony or valid source). It is handled in depth in another blog –links are given at the head of this blog.

\ Mimamsa– also called PoorvaMimamsa or karma kandha, this means reflection or critical investigation. This school is the study of the Vedas and then translate to everyday usage in the form of Dharma, Karma and rituals.

Mimamsa considers five sources of valid thought – pratyaksha (perception), anumana (inference), upamana or comparison, arthapathi (derivation from circumstances) and sabda (testimony or valid source).

Vedanta – is also called Uttara Mimamsa (higher enquiry) or jnanakandais a collection of divergent philosophies grouped together, drawing as inspiration from the Upanishads, Brahma-sutras, Bhagawat Gita etc. There are many schools of Vedanta, best known among them are Advaita, Dvaita, Vashishtadvaita. From here, the various schools of worship such as Shaiva, Shakta, Vaishnava, Ganapatya and Kaumaraa and Sourya emerged.

Brahma Sutra – is a text which summarizes and systemizes the spiritual and philosophical ideas of the Upanishads. It consists of 555 verses in 4 chapters, each chapter being divided into 4 parts. Each part is further subdivided into sections or adhikaranas of which there are 189, covering the following topics; Vishaya (topic of the section), Vismaya (the issue at hand/ doubts/ problem statement), purva-parksha (introduction to the solution), siddhanta (theory and arguments, solution and concept/ doctrine), and samgati or threading of the arguments to form a cohesive and comprehensive argument. This sutra was likely to have been composed between 300 BC and 500 AD because, in addition to trying to give a metaphysical meaning to Brahman, it also rebuts the philosophical positions of Buddhist and Jain tenets.

What you should know after reading this blog;

Ø  What is asthika as opposed to nasthika?

Ø  What are Shad darshanas and what are their elements?

Ø  What are the various valid and acceptable sources of proof for a vision?

Ø  What is Vedanta?

Ø  What is Brahma sutras? What is their significance?