SrI UpakAra Sangraham Part - 50

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srI:

SrI upakAra sangraham – 50

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adikAram – 1

poorva upakAra paramparai

(The Foremost Series of Favours)

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SECTION – 5 (11) [continued]

(27 Favours of the Lord leading to the means for

MOKSHAM)

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Before proceeding further, we have to consider a very

important factor in the systems both which do not

accept, and which accept, the authority of Vedas.

While we have covered all the systems which fell out

of the Vedic cover, we are yet to consider some more

of those which accept the authority of the Vedas.

There is a common current running under several Vedic

systems. That is, their placing the cause of the

material world, on some paramANu, on an infinitesimal

particle, an atom. NaiyAyika,VaishEShika, Jaina, Saiva

and other systems have arrived at the same conclusion

through their own respective logic that this

infinitesimal particle is the material cause of the

prakriti (pradhAna kAraNam)

 

This argument has been rejected by the Brahmasootra in

the AdhikaraNa, “shiShTAparigrahAdhikaraNam” (2-1-4).

There is only one Sutra in this AdhikaraNa,

“EtEna shiShiTAparigrahA api vyAkhyAtAah //” (2-1-13)

– Thereby the remaining systems (such as NaiyAyika

etc. establishing the atom as the material cause of

the world), which are not supported by the Scriptures,

are explained. These systems include SAnkhya also.

 

The NyAya system is almost similar to the VaishEShika.

Both represent the analytic type of philosophy. Over

twenty centuries-old NyAya system has the distinction

for its critical examination of the objects of

knowledge by means of the canons of logical proof.

Hindu systems generally accept the fundamental

principles of NyAya logic.

 

The NyAya system was developed by Gautama, also known

as AkShapAda. Since it laid a firm foundation for the

science of Indian logic, it is called NyAya-vidya,

Tarka-shAstra and Anveekshaki also. This system

enumerates sixteen padArthas or topics. These are:

pramANas (methods of knowing truly), pramEyas (objects

of the true knowledge), samshaya (doubt), prayOjana

(utility of the purpose in view), drushTAnta

(example), siddhAnta (doctrine), avayava (member of a

syllogism), tarka (logic), nirNaya (conclusion), vAda

(argument to discover the truth), jalpa (to argue just

to win), vitaNdA (destructive criticism), hEtvAbhAsa

(apparent, but not valid reason), chala (unfair

reply), jAti (false analogy), and nigrahashAna (a

ground of defeat in debate).

 

The NyAya system accepts four pramANas (valid means of

knowledge): pratyaksha (direct perception), anumAna

(inference), upamAna (comparison) and shabda (verbal

testimony).

 

The premEyas (objects to be known) are: Atma (soul),

shareera (body), j~nAnEndriyas (the five organs of

knowledge like eyes), Vishayas (objects of these

sense organs), buddhi (cognition), uplabdhi

(apprehension), manas (mind), pravrtti (activity),

dOSha (defects), pretyabhAva (rebirth), phala (result

of activities – pleasure and pain), duhkha

(suffering), apavarga (absolute liberation from

suffering).

The ultimate aim of a human being is to attain the

state of apavarga. This is possible only when

tattva-j~nAna or right knowledge is obtained. For

this, shravana (hearing the scriptures), manana

(reflecting on them) and nididhiyAsana (meditation)

are the means. The NyAya system accepts Ishvara or God

as the ultimate cause of creation, maintenance and

destruction of the world. The atom is the material

cause for the creation. God is the efficient cause.

According to NyAya system, jIvas or individual souls

are infinite in number. They are eternal and

indestructible. Consciousness is not intrinsic to them

but an attribute due to the association of the mind.

The jIvas are vibhu, all-pervading.

 

SrIbhAshyakAra criticizes the NyAya system along with

the VaishEShika system for their theory that the atom

is the material cause of the world.

 

After the VaishEShika, SwAmi Desikan mentions the

SAnkhya system from which also the Lord saves the

sAttvika persons from being diverted from the path

towards Him. BAdarAyaNa in his Brahmasootras begins

the criticism of other schools with the SAnkhya

philosophy, in the second quarter of the second

Chapter. (2-2-1). This shows how important a system

SAnkhya darshana is.

 

Now, we shall see some of the aspects of this SAnkhya

system.

 

The SAnkhya system is said to have been founded by the

sage Kapila. The work about this system that has come

down to us is the SAnkhya-sootras. Originally, this

system did not to an Ishvara. It was known

as nirIshvara SAnkhya. Later, Ishvara was incorporated

into the system which is called Sheshvara SAnkhya. The

word ‘SAnkhya’ is interpreted as one derived from

sankhya, meaning number, as the system enumerates the

principles in creation as 25. There is another view

that it derives from another meaning, i.e., j~nAna or

knowledge, as it stresses j~nAna or knowledge as the

only means of liberation.

 

The SAnkhya accepts only three pramANas or valid

sources of knowledge unlike many other systems. These

are: pratyakSha (direct perception), anumAna

(inference) and shabda (verbal testimony). The system

has two objects of knowledge and they are: the

prakruti (insentient matter) and the puruSha, (the

being, the conscious self or the soul).

 

The very first AdhikaraNa of the second quarter of the

second Chapter dismisses the SAnkhya theory. The name

of the AdhikaraNa is: “racanAnupapattyadhikaraNam”

(2-2-1).

 

In the first quarter, the Brahmasootra established

that Brahman is the sole cause of the world after

rejecting the opposing views. In this quarter, that

siddhAnta is being strengthened by rejecting various

other theories on the basis of valid sources of

knowledge. Among the other systems, the first one

being taken up is the SAnkhya system. It is because

this system accepts the reality of the world and the

cause of it. As some may mistake it as the pure Vedic

system, it is being rejected through logic on valid

basis. The purpose is to show that this system is

defective from the view-point of the Vedas and the

related scriptures. This AdhikaraNa covers a total of

nine Sootras all devoted to exposing the various

defects of the SAnkhya system.

 

Thus even within the Vedic system, there are some

distortions from which the Lord saves the sAttvik

persons out of compassion. This is yet another favour

blessed by Him, says SwAmi Desikan.

 

[books consulted:

1) Indian Philosophy by Dr. S. Radhakrishnan

2) The Six Systems of Hindu Philosophy – A Primer by

SwAmi HarshAnanda,

Ramakrishna Math, Bangalore.

3) ShAreeraka-kArikAvaLee of KozhiyAlam

SrInivAsachayar,

with Tamil commentary by SrI S.KrishnaswAmi Iyengar,

Puthur AgrahAram, Trichy.

4) Chillarai Rahsyangal Vol iii,

Published by SrI poundarIkapuram SrImad Andavan

Ashramam, Srirangam.

 

 

(To continue)

dAsan

Anbil S.SrInivAsan

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