Part IV - Samayapaada

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As mentioned in the previous mail, there are Naastika schools of Charuvaaka,

Bouddha, and Jaina.

 

Astika schools are known as Shad-darshana viz Nyaya, Vaisheshika,

Samkhya, Yoga, Poorvamimaamsaa and Uttarameemaamsaa. Among these,

Uttara Meemaamsaa is also known as Vedaanta. Actually, Srimad

Acharya did not give any importance to the so called Astika and

Naastika classification. In his view, all schools that are opposed

to Brahmavaada are equivalent, and they are all Naastika.

 

The reason is this, the tradition of Brahma-Mimamsaa is so definite

that it does not tolerate even the slightest modification in the outlook.

ANy system that falls short of it in any manner is as bad

as any other system. Hence the division of systems as Astika, Nastika

and so on has little significance to Brahma-Mimamsaa.

 

 

From the point of view of the absolute system of thought i.e.,

Brahma-Mimamsaa even the Naastika systems have their own contribution

to make towards the formation of Brahma-Mimamsaa. By tentatively

expounding a position against Brahma-Mimamsaa the Naastika thought

helps the speedy discovery of its own hollowness against Brahma-Mimamsaa

and thus helps the generation, formation and growth

of the latter. This explains how these systems with all their

oppostion to Brahma-Mimamsaa as they follow one another effect a

nearer and nearer approach to Brahma-Mimamsaa, though in a negative

fashion.

 

Having in view all these ideas, in course of its teaching, Vedavyaasa

criticises and evaluates the positions of some early thinkers -

Jaimini, Aasmarathya, Baadari, Aoudulomi, Kaashakrtsna, and Aatreya.

In this connection, he shows how their positions are different from

his and how therefore they do not help the knowledge of Brahman.

 

In the Avirodha adhyaaya of Brahma-sutras, in the second paada called

" samayapaada " Srimad Ananda Theertha has shown that those schools of

thought which have been refuted by Baadaraayana under the name " samayas "

are the ones that are primarily opposed to Brahmavaada.

 

In Anu-Vyakhyaana, he presents the leading ideas that charaterise

the circumstances under which such samayas flourish. This he does

in order to give a discipline to the student of Shastra so that he

is not misled by any circumstance, because the ideas connected

with it appear to be as Jayatheertha Tikacharya calls it in Nyaya Sudha,

 

" anaadikalato anuvritta Prateeti Sundaraanam "

( having their continuity from the beginningless time and attractive

enough by their mere appearance ).

 

Srimad Ananda Theertha's refutation of wrong knowledge or wrong

theories never presuppose that he starts with the belief of making

them entirely non-existent. On the other hand, he admits

" anaadi kaalatonuvruttah samayaahi pravaahataha na chochchedopi

kasyaapi samayasyetyato vibhuh

bhranti moolatvameteshaam prthag darshayati sputam "

 

( The systems of thought that are opposed to Bramha-Mimamsaa are enduring from

the beginningless

time and they come to prominence

again and again. Of them not even a single system can be erased.

For this reason the Almighty i.e, Baadaraayana shows clearly that

they are caused by illusions.)

 

These " samayas " are anaadi in the pravaaha-roopa. Srimad Ananda Thiirtha

compares the philosophical systems to the flow of a river

which occur with intervals, and they are Poorva-paksha to the Veda itself,

during particular circumstances will be brought to life by particular thinkers.

 

The idea is that there are illusions so long as there are men.

 

Next he gives the reason why they endure as,

 

" daurlabhyaat shuddha buddheenaam baahulyaat alpa vedinaam "

Men of straightforward and honest thinking are rare. Men of

half knowledge are common.

 

" taamasatvaat cha lokasya mithyaa-jnana prasaktitaha "

People are distracted. There is spread of wrong-knowledge.

 

" vidveshaat parame tatve tattva-vedishu cha anisham "

There is hatred to Brahman, the Truth Absolute (parame tatve )

and to the expounders of this Truth.

 

" anaadi vaasanaayogaat asuraanaam bahutvataha

duraagraha nimittatvaat vartamte samayaah sadaa "

(This hatred is caused by the tendency developed from the beginningless

time with beginningless disposition. There are in great number

persons, asuras, who take joy in wrong thinking. There is prejudice

created by this circumstance. For this reason, samayas, the

philosophical systems always endure.)

 

If it is impossible to entirely remove these Samayas, then what is

the purpose of their refutation?. In order to answer this,

Srimad Acharya says,

 

" tathaapi shuddha-buddhinaam iishaanugraha- yoginaam

suyuktayah tamo-hanyuh aagamaanugataah sadaa "

Yet in the case of those of pure intellect who have obtained the

Grace of the Lord, the sound reasons consistent with Veda,

as a rule, remove non-knowledge of all kinds.

 

" Iti vidyaapathihi samyak samayaanaam niraakrutim

chakaara nijabhaktaanaam buddhi shaanatva siddhaye "

To achieve this purpose, the Lord of learning, Baadaraayana completely

refuted Samayas in order to bestow sharpness of intellect on those

that are devoted to Him.

 

 

Srimad Acharya says that all the samayas end up in Mayaavaada,

" Sarveshaam cha samaa Ime " ( the defects that have been shown to be

present in maayaavaada, are present in any school of thought which

opposes the Brahma-vaada in any form ).

 

Having said this, we will take up the so-called Astika systems

one by one and start with Nyaaya-Vaisheshika in the next email.

 

Harihi Om Tatsat

 

Jayakrishna Nelamangala

 

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