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(http://www.hinduismtoday.com/modules/smartsection/category.php?categoryid=432) > Educational Insight: Six Streams Of Hindu Philosophy

PieterWeltevredesartdepictsaVedicsagerepresentingthefoundersoftheseminalschoolsofphilosophy.Heisseatedonthecosmic
cobrawithsixheads,eachrepresentingadistinctschoolofthought.FromtheaUpaniadsPramadamantra,representedbyaninfinite
seaofknowledgeandbeing,arisesixpowerfulriversofknowledge,eachsharingthesamesourcebutflowingoffindifferentdirections.
EDUCATIONALINSIGHT

SixStreamsOfHinduPhilosophy
adarana,CelebratingDiversityintheQuestforSupremeKnowledge
ByMahamahopadhyayaSwamiBhadreshdas
(DiscipleofGuruPramukhSwamiMaharaj)
hisarticleisacelebrationoffearlessdiversity.

TheworldhasneverfailedtobefascinatedbythevastnessanddepthoftheIndianexperiencewhetheritbeitsendearingand
timelessculture,vibrantandexpressivefestivals,ornateritualperformances,articulatelanguages,orevenitslusciouscuisines.
MarkTwain,inacelebratedpassage,attemptstogiveusatasteofitsmagnetism.HedescribesIndiaasThelandthatallmen
desiretoseeandhavingseenonce,evenbyaglimpse,wouldnotgivethatglimpsefortheshowsoftherestoftheglobecombined.

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RomainRolland,aFrenchscholar,echoes,IfthereisoneplaceonthefaceofEarthwhereallthedreamsoflivingmenhavefoundahome,
fromtheveryearliestdayswhenmanbegantodreamofexistence,itisIndia.Itisalandwheretheheartfindssolaceanddreamsfind
realization.
WhatmakestheIndianexperiencesoenchantingisitscapacitytoembracediversity.Ithasalwaysencouragedthefreedomtothink,to
dreamandtoexpressallvaluesthataresoughtbymodernscholarship.Surprisingly,theseaspirationsarenottobeenvisionedasdreams
ofthefuture,butrathertoberecalledfrompasthistories.Eversinceantiquity,thecelebrationofdiversethoughthasfoundhomeinIndia,a
landthatexemplifiedwhatitmeanstobetrulydiverse.Thesettingthatpromotedthisincessantcontemplation,andthesubsequentdialogue
thatproceededit,gavebirthtooneofthemostpricelesscontributionsofIndia:theVedicadaranathesixschoolsofphilosophybased
ontheVedas.
Daranaistheartofseeing.Toseeisordinary.Everyonesees,butwhenarishisees,itmakesadifference.Hereflectsonwhatisseen,
questionsit,examinesitandisalsocompassionatetoobserveitfromdifferentperspectives.Hehasthepowertochallengefaithwith
reasoningandtoestablishtheneedforfaithinreason.Inthisway,byseeing,arishiknocksatthedoorsoftruth.Indeed,theadaranas
aremiraclesofremarkablesight.

SHUTTERSTOCK

AMOUNTAINTOPPERSPECTIVE

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ThetermdaranastemsfromtheSanskritverbalrootdmeaningtoview.InSanskrit,termsthatareusedtoexpresstheactofseeing
arealsousedinamorecognitivesenseofattainingknowledge.Assuch,daranameanstheattainmentofknowledge,experience
(anubhti)orsystemofbelief.WithintheIndianparadigm,numerousschoolsofthoughtarosethatoffereddifferentperspectivesfor
understandingtheworld.Itwasbytheirgiftsofknowledgeandexperiencethatthesevariousschoolsofthoughteventuallybecamereferred
toasdarana.
TheDaranicLens:TheformationofthedaranastransformedtheIndianexperience.Theideastheypresentedencouragedoneto
viewthefamiliarandtheordinarythroughabroader,moreencompassing,philosophicalandtheologicalparadigm.Sincetheteachingsof
thedaranaswereultimatelyoutgrowthsofVedicthought,theircreation,althoughcharacterizedbydistinctprinciples,resultedinadiverse,
yetstructuredunderstandingofVedicinjunctionandrevelation.Insoarising,theyprovidedperspectivesthatbothenlightenedandinspired.
Theeffectwasuniversal.Thedaranaspresentedphilosophicalideasthathadsignificantbearingononesexperienceofthe
phenomenologicalworldtheytaughtonehowandtowhatsignificancetoviewtheworldwelivein.Theytaughtwhatitmeanstolivea
meaningfullifeandhowtomakelifemoremeaningful.Assuch,theircreationmoldedtheIndianexperiencethroughadaraniclens.
TheDaranicWayofLife:AstudyoftheVedicadaranahasthepowertochangethewayweviewandlivelife.Theyemergedfrom
honestinvestigationsofeveryday,commonconcernsandstrivedtoprovideeverlastingsolutionsforthem.Attainingenduringblissand
freedomfrommiseryareuniversalaspirationstheyaredesiresindependentofage,nationality,raceandevenreligiouspreference.The
adaranapresentedthoughtsthatbroughtasenseofmaturitytointellectualendeavor,andultimatelymeaningtolife.Theydemonstrated
howitwasnotonlypossible,butalsoinstructive,toliveamongdiversity.Theytaughtdiscernmentwhenjoiningthevisiblewiththeinvisible,
anddeclaredthattherewasalifebeforeandwillbealifeafterthepresent.Byexploringtheseprinciples,thedaranaswoveconceptual
metaphysicsandepistemologyintoeverydayliving.
SixStreamsofWisdom:Thesixdaranaswewillbecomefamiliarwithinthisworkare:Skhya,Yoga,Nyya,Vaieika,Mmsand
1(ch023.html#en01)
Vednta.
Theyarecollectivelycalledtheadarana.Thesesixdaranasoftenappearaspairs:SkhyaispairedwithYoga,
NyyawithVaieika,andMmswithVednta.Althougheachdaranaisdistinctfromtheothers,theyaregroupedinthiswaybecause
thepairssharemanysimilarbeliefs.
SimilarYetDistinct:Alloftheadaranasshareseveralsimilarconcerns.Eachacknowledgesfourendeavorsoflife:theattainmentof
righteousness(dharma),materialattainment(artha),thefulfillmentofdesire(kma),andtheattainmentofliberation(moka).Amongthese
endeavors,allsixdaranasplacegreatsignificanceonliberation(moka)andexpressageneraldissatisfactionwiththemerefulfillmentof
materialdesireorcorporalgratification.Thiscomesasnosurprise,astheyallbelieveintheexistenceoftheself(tman)asdistinctfromthe
bodyandinitscontinuedexistenceafterdeath.
Regardingknowledge,eachdaranapresentsasystematicepistemologicalframeworkforitsacquisitionbeitfaithinsacredtextsor
divineinstruction,continuedreflectionontherelationshipbetweentheself,theworld,and(whereapplicable)varaorParamtman.The
adaranasalsoconcedethatignoranceisthecauseofbondage,miseryandsuffering,andthatendeavor(sdhan)isnecessaryfor
attainingliberation.
Inadditiontothisemphasisonreflection,acloserelationshipbetweenritualperformanceandphilosophicalortheologicalthoughtanda
beliefinbothspiritualandworldlyconsequencesofactionarefoundintheschools.
Despitethesesimilarities,eachdaranahasadistinctepistemic,philosophicalandtheologicalunderstanding.Thisworkoffersabrief
overviewofeachdaranascontributionsbypresentingitscharacteristicfundamentalprinciples,epistemologyandnotionandmeansfor
attainingliberation.Wewillalsoexploreeachdaranasprinciplecontributorsandtextualworks.Bydoingso,thisworkseekstoprovide
insightintothefundamentalsofdaranicthoughtandexperience.
1(ch023.html#en1)TheMmsDaranaisalsoknownasPrvamms,whereastheVedntaDaranaisalsocalledUttaramms.

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ABOUTTHEAUTHOR

SwamiBhadreshdasisarenownedSanskritscholar.HeisanordainedsadhuoftheBochasanwasiAksharPurushottam

SwaminarayanSanstha(BAPS)andwasinitiatedbyPramukhSwamiMaharaj.UponcompletingmultiplemastersontheVedicadarana,
hecomposedin2007afivevolumeclassicalSanskritcommentaryonthePrasthanatrayi.TitledtheSwaminarayanBhashyam,thistext
illuminatestheVedicrootsoftheAksharPurushottamaphilosophyasitwasrevealedbyBhagavanSwaminarayanandlaterby
BrahmaswarupShastrijiMaharaj.HisnotablerecognitionsincludetheDarsanakesari,VedantamartandaandMahamahopadhyayaawards.
SwamiwasalsobestowedaD.Litt.forhisoutstandingcontributionsinSanskritliterature.HeistheheadofBAPSSwaminarayanResearch
Institute,Akshardham,Delhi,andtravelsasaninternationallecturerontheSwaminarayanDarshana.

PIETERWELTEVREDE

SageKapilasitsontheearth,withwater,fire,airandetheroneitherside.Eighteenraysrepresenttheothertattvas,orentitiesofprakti.He
introducedthegunas,thethreequalitiesofsattva,rajasandtamas,shownhereastheyellow,redandbluetriangularhalos.Hisrighthandis
inchinmudra,theinsigniaofknowledge.

SKHYADARANA:THESCHOOLOFCOMPLETEKNOWLEDGE

khyaisoneoftheoldestoftheadarana.OriginsofsomeofitsbeliefsareoftentracedtotheVedas.Ithasalsobeen
discussedinphilosophicaltextssuchastheBhagavadgtandpuratextsliketheBhgavata.Kapilamuniisthefounderofthis
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school.HisteachingsarecompiledinanaphoristictextnamedtheSkhyastras,alsocalledtheSkhyapravachanastra (ch02
2
th
3.html#fn1),whichconsistsofsixchapters (ch023.html#fn2).TheSkhyastrasarereferencedinVijnabhikus16 centurytext
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Skhyapravachanabhya (ch023.html#fn3).However,insteadofKapilasSkhyastras,chryashavehistoricallypreferredtocitethe

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Skhyakrik,a72versetextwrittenbyvaraka. (ch023.html#fn4)Itisconsideredtheearliestauthoritativetextonclassical
5
Skhya. (ch023.html#fn5)Severalcommentarieshavebeenwrittenonit,includingtheMtharavtti,GauapdasGauavdabhya,
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andVchaspatiMirasSkhyatattvakaumud, (ch023.html#fn6)allsuggestingthetextssignificance.
ADaranaofCompleteKnowledge:ThenameSkhyaisderivedintwoways:Byjoiningsam(
),meaningcompletewithkhy
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()meaningknowledge,thewordSkhyaisformedtomeancompleteknowledge. (ch023.html#fn7)Skhyaviewstheworldas
dividedintotwodistinctentities:thesentient(purua)andinsentient(prakti).ForSkhya,completeknowledgeconsistsofunderstanding
thedifference(vivekajna)betweenpuruaandprakti.Thetitleofthedaranaoriginatesfromthisemphasisonattainingthiscomplete
knowledge.Alternatively,theMahbhrataandtheMatsyapuraofferthatthetermSkhyaoriginatesfromthewordsakhy,meaning
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number. (ch023.html#fn8)SincetheSkhyaDaranapresentsapreciseenumerationoftheentitiesthatmakeuptheworld, (ch02
3.html#fn9)itisalsoidentifiedastheschoolofenumeration.
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Prakti,theMaterialCauseofCreation:Praktimeansthatwhichexceedinglydoes. (ch023.html#fn10)Assuch,itisusedtoreferto
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thematerialcause(updnakraa (ch023.html#fn11))ofcreation.Itisreal,insentient,eternalandimperceptible.Itisacceptedasbeing
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constitutedofthreequalities:sattva,rajasandtamas. (ch023.html#fn12)Satvaislightandbright,rajasisexcitingandmobile,andtamas
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isheavyandenveloping. (ch023.html#fn13)Theymutuallysuppress,support,produceandexist,butdonotappearalone. (ch02
3.html#fn14)InSanskrit,guaexpressestwomeanings:forothersorsecondary,andstrands.Sattva,rajasandtamasareidentifiedas
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guabecausetheybenefitothersbytheirroleinproducingvarietyincreation (ch023.html#fn15)theirsignificanceisonlysecondarytoa
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puruasand,likearope, (ch023.html#fn16)theybindthepuruatothecircleofbirthanddeath(sasra).
TheSeparatePurua:Puruaistheself(tman).Itissentient,eternal,immutableandneitheracauseoreffectofanything.Puruais
understoodasbeingwithoutpartsandallpervasive.Itdoesnotperformanyaction.ItcanbeanalogizedwiththeMoon,whosereflectionin
turbulentwatermakesitseemasifitismoving,wheninfactitisnot.Skhyaclaimsthattherearemanysuchpuruas.Itreasonsthatsince
beingsarebornanddieatdifferenttimesandlocations,engageindifferentactionsthroughouttheirlife,andexperiencepleasureand
miserydifferently,therecannotbejustonepurua,butmustbemany.
CreationfromtheSentientandInsentient:AccordingtoSkhya,praktiiswithactionbutinsentientwhereaspuruaissentientbut
withoutaction.Asaresult,neithercancausecreationalone.Skhya,therefore,explainsthattheworldiscreatedbytheunionofprakti
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andpurua.Thismutualdependenceisexplainedusingtheanalogyofacrippledmanleadingablindone. (ch023.html#fn17)Oneneeds
eyestoseewhereastheotherneedslegstomoveforward.
Atthetimeofdissolution,praktiisinastateofequilibrium(smyvasth),withthethreeguasequallybalanced.However,inthe
presenceofpurua,thisequilibriumbecomesdisruptedandresultsincreation.
Satkryavda,PreexistenceofCreation:Withinitscreationnarrative,theSkhyaDaranaalsoacceptstheprincipleofsatkryavda
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thepreexistenceofcreation.Itbelievesthatthecreatedresidesinanunmanifestforminitsmaterialcause. (ch023.html#fn18)For
Skhya,aneffectismerelyamanifestationofwhatalreadyexistedinitscause.Itbelievesthatnonewsubstanceevercomesinto
existence.Rather,thatwhichalreadyexistedbecomesmanifest.Forinstance,inthecaseofaclaypot,itisbelievedtohaveexistedinan
unmanifestformintheclayfromwhichitwasmade.Creationanddissolutionareunderstoodasmerelyappearance(virbhva)and
disappearance(tirobhva)ofthatwhichalreadyexisted.
vara:TherehasbeengreatdebateregardingtheroleofvarainSkhya.varakasSkhyakrikremainssilentonthematter.
Becauseofthis,somebelievethatSkhyadoesnotadvocatetheexistenceofvara.Others,however,arguethatsilencedoesnot
demonstraterefusalanddonotagreewiththeaboveinference.Despitethis,however,inhisSkhyapravachanabhya,Vijnabhiku,
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whowroteextensivelyontheVednta,SkhyaandYogadaranas,stronglyestablishesthatSkhyaadvocatestheexistenceofvara.
(ch023.html#fn19)DescriptionsofSkhyaassevara(withvara)frompuratextsliketheBhgavata,historicaltextslikethe
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Mahbhrata,philosophicaltextsliketheBhagavadgt, (ch023.html#fn20)andBhagavnSvminryaasdescriptionofSkhyaasa
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meansforunderstandingParamtman (ch023.html#fn21)alsojustifythepositionthatthedaranaissevara.
Epistemology:Thestudyofknowledgecanberoughlydividedintoinvestigationsofthefollowingfourelements:thesubjectofknowledge
(prameya),theknower(pramt),themeansofknowledge(prama)andknowledgeitself(pram).Amongthese,daranicepistemology
greatlyfocusesoninvestigationsofprama.
Withregardstoprama,theSkhyaDaranaacceptsthreemeansofknowledge:pratyakaprama,anumnapramaandabda
prama.Pratyakapramautilizesthesensesasameansforacquiringknowledge.Anumnapramautilizeslogicalinference.The
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final,abdaprama,identifiesthespeechorwordsofonewhoisauthoritativeandtruthful(ptavakt)asameanstoknowledge. (ch02
3.html#fn22)
Liberation:Skhyabelievesthatliberationisthepermanenteliminationofmisery(dukha).Onthissubject,varakaclearlystates
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thatbondageandliberationarenotstatesofthepuruabutofprakti. (ch023.html#fn23)Despitethis,thebondageofpraktithatis
believedaspuruasiscausedbyalackofdiscernment,orvivekajna:anunderstandingofthenatureandformofpuruaandpraktias
distinct.
Whenapuruaisliberated,Skhyadescribespraktiasbecomingsilent.varakaexplainsthisusingananalogy:justasaperformer
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becomesquietafterdisplayingherformonstage,praktibecomesdormanthavingrevealeditstruenaturetothepurua. (ch02
3.html#fn24)
LiberationBeforeandAfterDeath:TheSkhyaDaranadescribestwotypesofliberation:jvanamuktiandvidehamukti.Inthestateof
jvanamukti,oneexperiencesliberationwhilestillbeingalive.Inthisstate,oneisnotboundbykarmaevenwhenperformingaction.To
explainthecontinuedlifeoftheliberated,theanalogyofapotterswheelthatcontinuestomoveforsometime,despitetheabsenceofthe
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pottersappliedforce,isoftenoffered. (ch023.html#fn25)Theattainmentofeverlastingliberationafterdeathisknownasvidehamukti.
Uponattainingliberation,bondageneverreoccurs.
WecanthussummarizethattheSkhyaDaranaisaschoolofdualism,pluralismandrealism.
WorksCited
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Banerji,SuresChandra.ACompaniontoSanskritLiterature.Delhi:MotilalBanarsidass,1989.Print.
Bhacrya,rtrnthaTarkavcaspti.Vcaspatyam.Vol.6th.Vraas:CaukhambSaskta
Series,1962.Print.6vols.

Brahmadarnadsa,Sdhu.BhratyaDarana.Vol.2.BAPSSvminryaaMandiraSragapura,1996.Print.
Chatterjee,Satishchandra,andDheerendramohanDatta.AnIntroductiontoIndian
Philosophy.Third.Calcutta:CalcuttaUniversityPress,1948.Print.

Hiriyanna,M.OutlinesofIndianPhilosophy.First.Delhi:MotilalBanarsidassPublishers,2005.Print.
Ishwarkrishna.Skhyakrik.Bombay:GujaratPrintingPress,1931.Print.
varaka.Skhyakrik.Vras:CaukhambSurabhrat.Print.
King,Richard.IndianPhilosophy:AnIntroductiontoHinduandBuddhistThought.Edinburgh:EdinburghUniversityPress,1999.
Print.

Larson,GeraldJames.ClassicalSkhya:AnInterpretationofItsHistoryandMeaning.Delhi:MotilalBanarasidass,
1998.Print.

Mira,Vcaspati.Skhyatattvakaumud.Ed.rrmastrBhar.Benares:CaukhambSurabhrat,1921.Print.
Radhakrishnan,S.IndianPhilosophy.Vol.2.Holland:GeorgeAllen&Unwin,1948.Print.2vols.
Sharma,HarDutt.Skhyakrik.Poona:OrientalBookAgency,1933.Print.
Svminryaa,Bhagavna.Vachanamrut.Ed.GopalanandSwamietal.Amdavad:SwaminarayanAksharpith,
2009.Print.

Taponiha,Vedamrti,ed.Matsyapura.SasktaSasthna.Print.
Vijnabhiku.Skhyapravacanabhya.Ed.RichardGarbe.Boston:HarvardUniversity,1895.Print.
Vysa,Veda.rmadbhagavadgt.Gorakhapura:Gtpress,2066.Print.
Footnotes
1

(ch023.html#fn01)(varaka5)

(ch023.html#fn02)(Banerji315)(Hiriyanna269)

(ch023.html#fn03)(Radhakrishnan256)

(ch023.html#fn04)(Hiriyanna269)(ChatterjeeandDatta2912)(Ishwarkrishna226)

(ch023.html#fn05)(Hiriyanna269)(ChatterjeeandDatta2912)

(ch023.html#fn06)(Larson147)(King64)

(ch023.html#fn07)(Bhacrya1269)

(ch023.html#fn08)(varaka4)(Brahmadarnadsa4)
(Taponiha51)
(Mahbhrata.12.294.4142)
(Matsyapura.329)
9

(ch023.html#fn09)(Sharma4)

10

(ch023.html#fn010)

11

(ch023.html#fn011)Therearetwotypesofcauses.Theupdnakraa(thematerialcause)isthesubstancefromwhichsomethingis
made.Forinstance,sinceaclaypotismadefromclay,thatsubstanceisconsideredanupdnakraa.Thenimittakraa(instrumental
cause)isthemeansbywhichsomethingismade.Inthepotexample,thepotter,thepotterswheelandtheropethatwasusedtospinthe
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wheelareallconsideredthenimittakraa.
12

(ch023.html#fn012)(varaka16)

13

(ch023.html#fn013)(Skhyakrik13)(varaka13)

14

(ch023.html#fn014)(Skhyakrik12)(varaka14)

15

(ch023.html#fn015)(VchaspatiMirasSkhyatattvakaumud12)(Mira219)

16

(ch023.html#fn016)(VijnabhikusSkhyapravachanabhya1.61)(Vijnabhiku29)

17

(ch023.html#fn017)(varaka23)

18

(ch023.html#fn018)(Skhyakrik9)(varaka10)

19

(ch023.html#fn019)(Vijnabhiku)

20

(ch023.html#fn020)(Vysa78102)

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(ch023.html#fn021)(Svminryaa327,624)

22

(ch023.html#fn022)(varaka5)

23

(ch023.html#fn023)(varaka57)

24

(ch023.html#fn024)(varaka52)

25

(ch023.html#fn025)(varaka60)

PIETERWELTEVREDE

YogPatajalimeditatesinpadmsanabeneaththeholybanyantree(Ficusbengalensis),withitsrootswovendeeplyintotheearth.Itseight
limbs,representingtheeightstagesofyoga,reachforthesky.Theillustrationremindsusthatayogmustbegroundedtosoarfromwithin.
Afiveheadedserpent,symbolizingthekualinpower,surroundshim.

YOGADARANA:THESCHOOLOFCONTEMPLATION
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oyoueverfearareyouharassedbyincessantlychangingthoughts?Doyoufeellikeavictimofanger?Youcannotconcentrate
andfeelasifyouaresmolderingwithjealousyandstrife.Areyoutired,disgruntledandstressed?Moreimportantly,doyouwishto
freeyourselffromallofthis?Ifso,theYogaDaranawillprovidemuchtolearnfrom,includingthenecessarytoolstoliveapeaceful

life.

Mostreaderswillknow,tosomeextent,abouttheYogaDarana.Manyviewyogaasasolutiontothemodernconcernforhealthand
fitness,andameansforovercomingtheanxietyofmoderndayliving.However,theessentialphilosophybehindyogicpracticeliesin
somethingbeyond.
YogahasbeenputintopracticeeversinceVedictimes.ItisalsomentionedinthePuras,theBhagavadgtandtheMahbhrata.
Despiteitsprevioushistoricpractice,PatajalimoldedyogaintoasystematicschoolofthoughtbycreatingtheYogastras.Itstextconsists
1
of196aphorismsdistributedamongstfourchapters(pda): (ch023.html#fna1)
Thefirstchapter,titledSamdhipda,definesyoga,samdhiandotherrelevantterms.Thesecondchapter,calledSdhanpda,
focusesonthepracticeofyoga.Chapterthree,namedVibhtipda,narratesthevariousfruitsofyogicendeavor,whilethefinalchapter,
Kaivalyapda,describesliberationandthemeansforitsattainment.
PatajalisYogastraswerefollowedbythecreationofsignificantexpositorytextsonthephilosophicalandtheologicaltenantsoftheYoga
Darana.Amongthem,VedaVysasVysabhya,VchaspatiMirasTattvavairadandVijnabhikusYogavrtikaandYogasra
sagrahaarewellknown.
CompanionshipwithSkhya: TheYogaDaranaisacompanionofSkhyainthatitacceptsmuchofthemetaphysics,epistemology
andsoteriologyofSkhya.Despitetheirsimilarities,Skhyaplacesgreateremphasisondeliberation,whiletheYogaDaranafocuseson
spiritualendeavor(sdhan).Assuch,itisnotincorrecttosaythatYogaisapracticalapplicationofthetenantsofSkhya.This
companionshipisclearlysubstantiatedbytheBhagavadgt,Children(theunknowledgeable)statethatSkhyaandYogaaredistinct,not
2
thewise. (ch023.html#fna2)
Yoga,RestrainingtheMind:YogaisderivedfromtheSanskritverbyuj,meaningintenseabsorptionorcontemplation(samdhi),
control(sayamana),orassociation(sambandha).Hence,Patajalidefinesyogaastherestraintofthefunctionormovementofthechitta
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(cittavttinirodha) (ch023.html#fna3)Herechittareferstoaninnerfaculty:thefacultybywhichwethink,desire,decideandconductsuch
cognitivetasks.Physicalandmentaldiscomforts,suchasstress,anxietyandillness,whichweexperienceinoureverydaylives,arethe
consequencesofthechittas(minds)unsteadiness.Yogaexplainsthatthepuruaacts,enjoysandsuffersthroughthefunctionsofthis
chitta.Thesefunctionscreatelatentinclinationswhich,inturn,giverisetoothersinthiswaythecycleofsasrarevolves.
Thepracticeofyogaistheactofestablishingcontroloverthechitta.Thetmanisboundbecauseoftheunsteadinessofthechitta,which
isoftencomparedtoaflutteringflag.Obtainingthiscontrolisnoteasy.TheBhagavadgtexplainsthatcontrollingthemindisasdifficultas
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tryingtograspthewind. (ch023.html#fna4)ForthisreasonPatajaliexceedinglyfocuseshisattentiononunderstandingthechitta.He
discussesthechittasfivedifferenttransformations(vtti)as:correctknowledge(prama),falseknowledge(viparyaya),verbalknowledge
5
aboutsomethingthatisnonexistent(vikalpa),deepsleep(nidr)andrecollection(smti). (ch023.html#fna5)Whetheritisourflowing
thoughts,emotionalsurges,oranyotherinternalproceedings,theyareincludedinoneofthesefive.
Thedaranaalsodescribesfivehindrances(klea):ignorance(avidy),erroneousidentificationoftheselfwiththeintellect(asmit),
6
attachment(rga),aversion(dvea)andfearofdeath(abhinivea). (ch023.html#fna6)Yogaprovidesameansforrestrainingthemind
whenitisconfrontedbythesehindrances.
TheThreeStagesofaYogin: Yogapresentsthefollowingthreecategoriesofyogicaspirants:yogarha,yujnaandruruku.The
highestcategoryisthatoftheyogarha.Throughgreatyogicendeavor(sdhan)intheirpastlives,theyogarhahaveattainedgreat
heightsofyoga.Thosewhohaveprogressedsignificantlytowardtheyogicaim,butarestillattainingtheheightsofyogaarecalledyujna.
Thelowestcategoryofyogicendeavoristhatoftheruruku.Theseaspirantsarebeginningonthepathofyogaandhaveyettoengagein
yogicendeavor.
TheEightPartsofYoga: Patajaliadvocateseightstepsofyogaknownasagayoga.Itconsistsofthefollowing:
1)Yama,moralimperatives,istheintroductorystep.Itinvolvesthepracticeofnonviolence(ahis),truthfulness(satya),avoidingtheft
7
(asteya),abstinence(brahmacharya)andavoidingavarice(aparigraha). (ch023.html#fna7)
2)Niyama,moralconduct,consistsofattainingpurityofthemind,bodyandspeech(aucha),contentment(santoa),austerity(tapas),
8
studyofsacredtexts(svdhyya)andanengrossedcontemplationofParamtman(varapraidhna). (ch023.html#fna8)
9

3)sana,position,involvesassumingasteady,comfortableposture. (ch023.html#fna9)
10

4)Pryma,controlofbreath,istorestraininhalingandexhaling. (ch023.html#fna10)Patajalidoesnotdescribeindetailthe
varioustypesofsanaandprymainhisYogastras,butinsteadplacesgreateremphasisonotheryogicendeavors.
11

5)Pratyahraisthewithdrawalofthesensesfromtheouterworld. (ch023.html#fna11)
12

6)Dhra,concentration,consistsofbindingthechittatoaparticularlocationorsubject. (ch023.html#fna12)
13

7)Dhyna,meditation,istheuninterruptedstreamofconcentrationontheobjectofdhra. (ch023.html#fna13)
8)Samdhi,perfectconcentration,orcontemplation,isthefinalstageofagayoga.Itisastateofperfectfocusinwhichonlytheobject
14
ofconcentrationshinesforth,whiletheselfisunderstoodasabsent. (ch023.html#fna14)
Havingdescribedtheeightpartsofyogainthisway,MahariPatajaliplacedgreateremphasisonthelastthreepartsofyoga,dhra,
15
dhynaandsamdhi,whichmarkthevariousstagesofconcentration.Withinagayoga,thesethreeareunderstoodasmoreinternal
(ch023.html#fna15)thanthefirstfiveparts.Bydhra,therovingmindistiedfirsttoanobjectinorderthatitmaybecomesteady.In
dhyna,concentrationoftheobjectperformedindhraiscontinued,andinsamdhiconcentrationbecomesextremelyintense,causing
onetobecomesubmergedinabsolutepeace.

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AbhysaandVairgya: Twouniversalproblemshindersuccess:thelackofpracticeandattachmenttothingsthatdeviatefromthegoal.
Toallofus,theYogaDaranapresentstwouniqueteachingsthatarebeneficialforsuccessinallfieldsoflife:practice(abhysa)and
16
detachment(vairgya).Abhysaiscontinuouspracticeoveranextendedperiodoftime,carriedoutinarespectfulandthoughtfulmanner,
(ch023.html#fna16)andvairgyaistheactofsubjugatingthedesireforobjectsthatobstructthegoal.Throughabhysaandvairgya,a
practitionerattainsyoga.
TheFruit,CompleteLiberation: Theprimaryobjectiveofyogaistoattaincompleteliberation.Throughthepracticeofyoga,impurityis
overcomeanddiscriminativeknowledge(vivekajna)isobtained.Bythis,ignoranceisdestroyedandmiserycomestoanend.
varainYoga: UnliketheSkhyaDarana,PatajaliclearlydiscussesvaraintheYogastras.Heidentifiesvaraasaparticular
17
puruawhoisunaffectedbyafflictions,karma,thefruitsofkarmaandtheresultinglatentimpressions. (ch023.html#fna17)Healso
18
acknowledgesvaraasthesubjectofprofoundmeditation. (ch023.html#fna18)Despitethis,becauseofthestrasconceptualizationof
varaasapuruaanditsmentionofvaraasanalternativesubjectofprofoundmeditation,manyhavefoundscopefordebatingvara's
existenceandsignificanceinyoga.
However,fromthetheisticdescriptionsofthedaranafoundintheMahbhrata,BhagavadgtandtheBhgavata,itseemsonly
appropriatetosaythatnotonlyisYogasevara,butalsothatitsultimategoalisnotjusttoconcentrateontheself,buttoattainsamdhiin
Paramtman.BhagavnSvminryaaalsoadvocatesthesamewhileexplainingtheYogaDarana.Hestates,TheprincipleoftheYoga
scripturesisasfollows:Thefunctioning(vtti)ofthemindshouldbefirststabilizedthroughpractice(abhysa),andthenitshouldbe
19
attachedtoParamtman. (ch023.html#fna19)
Inthisway,theYogaDaranaoffersacomprehensivephilosophicalunderstandingalongwithadetaileddescriptionofthemeansforits
realization.ThisiswhyYogacontinues,eventoday,toleavealastingimpressiononourhearts.
WorksCited

Patajali.Ptajalayogastri.Ed.Knthastr.Pune:nandramamudralaya,1904.Print.
TheYogaSutrasofPatajali.Trans.JamesHaughtonWoods.NewYork:DoverPublications,2003.Print.
Svminryaa,Bhagavna.Vachanamrut.Ed.GopalanandSwamietal.Amdavad:SwaminarayanAksharpith,
2009.Print.

Vysa,Veda.rmadbhagavadgt.Gorakhapura:Gtpress,2066.Print.
Footnotes
1

(ch023.html#fna01)(Patajali,TheYogaSutrasofPatajalixiii)

(ch023.html#fna02)(Bhagavadgt5.4)(Vysa94)

(ch023.html#fna03)(Yogastra1.2)(Patajali,Ptajalayogastri4)

(ch023.html#fna04)(Bhagavadgt6.34)(Vysa114)

(ch023.html#fna05)(Yogastra1.6)(Ptajalayogastri10)

(ch023.html#fna06)(Yogastra2.3)(59)

(ch023.html#fna07)(Yogastra2.30)(102)

(ch023.html#fna08)(Yogastra2.32)(104)

(ch023.html#fna09)(Yogastra2.46)(110)

10

(ch023.html#fna010)(Yogastra2.49)(112)

11

(ch023.html#fna011)(Yogastra2.54)(116)

12

(ch023.html#fna012)(Yogastra3.1)(118)

13

(ch023.html#fna013)(Yogastra3.2)(119)

14

(ch023.html#fna014)(Yogastra3.3)(119)

15

(ch023.html#fna015)(Yogastra3.7)(121)

16

(ch023.html#fna016)(Yogastra1.134)(178)

17

(ch023.html#fna017)(Yogastra1.24)(256)

18

(ch023.html#fna018)(Yogastra1.23)(25)

19

(ch023.html#fna019)(Svminryaa375)

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PIETERWELTEVREDE

MahariGautamasitsunderthesacredAshokatree(Saracaindica)withdisciplesinfrontofhisthatchedforestkutir.Heisdebatingdeep
philosophicaltopicswithanopponentandhashisfollowerslisteningandlearning.Intheskyshinesasymbolicsun,whoseraysrepresent
the16categoriestobeknownforattainingliberation.

NYYADARANA:THESCHOOLOFLOGIC

fyoulikereasoning,youwillenjoyreadingtheNyyastra.TheNyyaDaranaisknownforitsprecisedescriptions,meticulous
1
definitionsandsystematizationofreasonedthought.RishiGautamascreationoftheNyyastras, (ch023.html#fnb1)anaphoristictext
spanningfivechapters,resultedinthesystematicrepresentationoftheprinciplesoftheNyyaDarana.

RishiGautamaisalsoknownasAkapda,hencetheNyayaDaranaisalternativelycalledAkapdaDarana.Thedaranasanalysisof
thenatureandsourceofknowledgeanditsvalidityidentifiesitasalsonvkikvidy,meaningthestudyofinvestigation.Theschools
followersareaptlyidentifiedastrkikasornaiyyikasbecauseofthedaranasgreatemphasisonlogicandreasoning(tarka).
AfterGautama,thesefollowersoftheNyyatraditiongaveextensiveelaborationsonmanyofhismetaphysicalandepistemological
principles.Amongthesecommentariesandexpositions,VtsyyanasextensivecommentaryontheNyyastras,Udyotakarascreationof
theNyyavrtika,JayantaBhaasNyyamajarandVchaspatimirasNyyavrtikattparyakaredistinguished.
SixteenCategoriestobeKnown: Gautama,inhisNyyastras,enumeratessixteencategorieswhoseknowledgeisemphasizedfor
understandingtheworldandattainingliberation.Heliststhemas:1)validmeansofknowledge(prama),2)objectsofknowledge
(prameya),3)doubt(aaya),4)purpose(prayojana),5)example(dnta),6)conclusion(siddhnta),7)partsofanargument
(avayava),8)hypotheticalreasoning(tarka),9)doubtlesssettlement(niraya),10)constructivediscussion(vda),11)wrangling(jalpa),12)
caviling(vitan),13)fallaciousreason(hetvbhsa),14)theuseofequivocation(chala),15)objectionbytheuseofsimilarityand
2
distinction(jti)and16)inadequaciesofargument(nigrahasthna). (ch023.html#fnb2)
Fromthiscategorization,itbecomesclearthatNyya,inadditiontoemphasizingacontemplationofentities,alsoplacesgreat
significanceonthenatureandmethodsofreasoninganddialogue.Thisemphasisbecomesevenmoreevidentinitsextensiveexpositions
onconductingformaldebates.Thedaranaselaborationsonknowledge,theprocessofargumentation,thefallacyofargumentsandthe
characteristicsofsoundargumentsprovidethenecessarytoolsforunderstanding,explicatingandevenevaluatingthedaranicdialogue.
TheExistenceofNonExistence: Cannonexistenceexist?NyyasandalsoVaieikasacceptanceofnonexistence(abhva)asan
independentobjectisparticularlyinteresting.Bothdaranascategorizenonexistenceasfourtypes:priornonexistence(prgabhva),
3
posteriornonexistence(pradvasbhva),absolutenonexistence(atyantbhva)andmutualnonexistence(anyonybhva). (ch02
3.html#fnb3)Intermsof,forexample,apot,priornonexistenceisthenonexistenceofthepotbeforeitwascreated.Posteriornon
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existenceisitsnonexistenceafteritisdestroyed.Absolutenonexistenceisitsnonexistenceinalltimesandatallplacesandmutualnon
4
existenceistherejectionoftheidentitybetweentwothings,suchasthepotand,forinstance,apieceofcloth. (ch023.html#fnb4)Although
somehavefollowedbyacceptingnonexistenceasanindependentobject,othershaverejecteditandofferedsubstantialargumentsagainst
it.
Epistemology: TheNyyaDaranaacceptsfourmeansforacquiringknowledge:perception(pratyakaprama),inference(anumna
5
prama),verbaltestimony(abdaprama)andcomparison(upamnaprama). (ch023.html#fnb5)Ofthese,thedaranas
introductionofcomparisonisnoteworthy.Upamnapramaistheabilitytoobtainknowledgeaboutsomethingbyitssimilaritytosomething
6
7
else. (ch023.html#fnb6)Itisdescribedbythefollowingexample.Supposeamanwhohasneverseenagavaya(Bosfrontalisfrher),
(ch023.html#fnb7)uponenteringaforest,isinformedbyaforesterthatagavayaissimilartoacow.Whenheencountersacreaturethat
lookslikeacowbutisnot,herecallsthestatementoftheforesterandcomestoknowthatitisagavaya.Themeansbywhichthe
knowledgeofagavayaisobtainedinthiscaseiscalledupamnaprama.
Althoughmanyotherdaranashavecriticizedupamnaasadistinctmeansofknowledge,someMmsakasandVedntinslater
accepteditassuch.
FromSmoketoFire: Ofthefourmeansofknowledge,theamountofcontemplationNyyaperformedininferenceisrarelyseeninanyof
theotherdarana.Gautamadefinesinference(anumna)asknowledgewhichisprecededbyperception.Inferenceistheactof
establishingthroughreason.Forinstance,intheinference:Thereisfireonthatmountain,sincethereissmokeonit,likeinakitchen,the
knowledgeoffirethatexistsonthemountainisestablishedindirectlythroughseeingsmoke.Thefollowingmajorcomponentsmakeupthis
inference:
whatistobeestablished(sdhya):i.e.,fire
whereitistobeestablished(paka):i.e.,onthemountain
bywhichitistobeestablished(hetu):i.e.,smoke
anexampleusedininference(udharaa):i.e.,akitchen
TheNyyaDaranausesinferenceinthiswaytoacquireknowledge.
FiveStepsofEstablishment: Nyyadistinguishestwotypesofinferences:thosethatareforoneself(svrtha)andthosethatarefor
others(parrtha).Wheninferenceisintentionedforconvincingothers,Nyyaemphasizesaparticularsystembywhichargumentsaretobe
presented.Thissystemhelpstoeffortlesslydirectthemindofthelistenertothinkreasonably.Thepresentedargumenttakestheformofthe
followingfivespecifictypesofpropositionssetforthintheproceedingorder:
thesis(pratij):thestatementthatistobeexamined
reason(hetu):thereasonbywhichthestatementisestablished
illustration(udharaa):anexampleapplicabletothestatementandreason
comparison(upanayana):applicationofthefirstthreeelements
conclusion(nigamana):confirmationoftheexaminedstatement
Theinferencegivenabovecanbeexpressedinthissequenceasfollows:ThatmountainisonfireisthethesisBecausethereis
smokeisthereasonLikeinakitchenistheillustrationtheapplicationoftheabovethreetoestablishtheconclusionisthecomparison
andtheconfirmationthatThemountainisonfireistheconclusion.
Becauseofsuchparticularanalysisanditsuniversalapplication,NyyaDaranasexpositiononinference,itscommentariesand
independenttextsoneachoftheaspectsofinferencearenotonlywellstudied,butalsoexplicatedintextsproducedbyscholarseventoday.
vara: Nyyaisarationaldefenderoftheism.WithinGautamasNyyastras,wefindclearreferencestotheexistenceofvara.He
acceptsvaraasomniscient,flawlessandthecauseoftheworld.Hearguesthatinordertounderstandtherelationshipbetweenkarma
anditsfruits,itisnecessarytoaccepttheexistenceofanomniscientvara.Toestablishtheexistenceofvara,theNyyaDarana
presentsagreatnumberofdifferentarguments.Forinstance,Udayanchrya,aprominenttenthcenturyscholarofNyya,discusses
principleargumentsagainsttheexistenceofvara,refutesthemand,inreturn,presentsseveraljustificationsfortheexistenceofvarain
hisNyyakusumjali.Inthisway,Naiyyikas(followersofNyya)areanexampleofasynthesisoffaithinVedicprincipleswithan
adeptnessinstrongreasoning.
8

ThePermanentCessationofMisery: IntheNyyaDarana,liberationisthepermanentcessationofalltypesofmisery. (ch02


3.html#fnb8)Gautamapresentsasequencebywhichliberationisattained.Heexplainsthatfirstignorance(ajna)isdestroyed.Thereafter,
faults(doa)areeliminated,followedbytheendofactivity(pravtti).Becauseofthis,rebirth(janma)neveroccursleadingfinally,to
9
everlastingfreedomfrommisery(dukha). (ch023.html#fnb9)Here,liberationisnotaboutachieving,butratherreleasing.
BirthofNeoNyya: TheearlyscholarsofNyyaemphasizedtheexpositionsofthedaranasphilosophicalprinciples.However,astime
passedanddebatesarosewithotherdaranas,eachbecameskilledatpresentinganddefendingtheirownprinciples.Thiseventually
resultedinthedevelopmentofarobustmethodologyfornotonlyconstructingrationalformulations,butalsoconductingandevaluating
dialogues.Asaconsequence,NeoNyyatookbirth.ItwasanewformoftheNyyaDaranathatfocuseditsinvestigationspredominantly
onthenatureofknowledge,itsanalysisandmeansofacquisitionandsystematizationoftheinterdaranicdialogue.
AmongthescholarsofNeoNyya,GageaUpdhyya,theauthorofthefamousTattvachintmani,wasaprominentfounderofthe
tradition.WellknowncommentariesonhisworkincludeRaghunthairomaisDdhitiandMathurnthasMthur.
Byutilizingreasoningfortherightpurposes,providingprecisemethodsofcharacterization,andstructuralizingandfosteringbothinter
daranicandintradaranicdialogue,withouttaintingthefreedomofexpression,theNyyaDaranagiftedtheworldwithmanyintellectual
achievements.
WorksCited

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Basu,B.D.,andGautama,eds.TheNyyaStrasofGotama.Trans.SatiaCandraVidybhuaa.Allahabad:
Bhvanevararama,1913.Print.

Bhaa,Annam.Tarkasagraha.Varanasi:Chowkhambha,2009.Print.
Fowler,Jeaneane.PerspectivesofReality:AnIntroductiontothePhilosophyofHinduism.SussexAcademicPress,2002.
Print.
Footnotes
1

(ch023.html#fnb01)(Fowlervii,33,129)

(ch023.html#fnb02)(Nyyastra1.1.1)(BasuandGautama1)

(ch023.html#fnb03)(Bhaa5)

(ch023.html#fnb04)(Bhaa768)

(ch023.html#fnb05)(Nyyastra1.1.3)(BasuandGautama2)

(ch023.html#fnb06)(Nyyastra1.1.6)(3)

(ch023.html#fnb07)Agavayaisaparticularspeciesofox.

(ch023.html#fnb08)(Nyyastra1.1.22)(BasuandGautama7)

(ch023.html#fnb09)(Nyyastra1.1.2)(2)

PIETERWELTEVREDE

SageKadasitsbeneaththesacredParijata(Nyctanthesarbortritis)tree,withhistextsonnaturalismandatomism.Hisschoolpostulates
ninerealities,symbolizedbythenineparticlesswirlingaroundhim.Hisstressonunderstandingnatureisindicatedbythewideoceanbehind
andcosmicbodiesintheskyabove.Mahkla,greattime,reignsjustabovehim.

VAIEIKADARANA:

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VAIEIKADARANA:THESCHOOLOFPARTICULARITY

hedaranasofIndiaareseentoconcentratetheirattentionfromtheastronomicaltothesubatomicandatothertimesfromthe
subtletothecosmological.Theyhavetouchedonbothspectrums:investigatingthemostextensiveandalsoexploringthemost
elementalofsubstances.Asaresult,itisnotanoversighttostatethatthoughtsonthesubatomicarenotexclusivetomodern
science.EversinceantiquitytheIndianmindhasventuredintotherealmofatoms.TheVaieikaDaranastandsasatestamentofthis
journey.Sagestrodapathfromtheatomtoitssubatomicparts.Theydescribedcreationastheconsequenceofparticlescomingtogether
anddefineddestructionastheresultoftheirseparation.Inthislight,theVaieikaDaranaanticipatedthemodernworldsunderstandingof
reality.
TheVaieikaDaranasnameoriginatesfromitsnotionofparticularity(viea).UdayanchryapresentsanetymologyinhisKiraval.
HeexplainsthattheschoolisrecognizedasVaieikabecauseitoffersanarrationofvieaordistinctentities.
Althoughthisdaranasprinciplescanbetracedbacktoantiquity,RishiKadapresentedtheirsystematicformulationinthe
Vaieikastras,atextcontaining370aphorismsspreadovertenchapters.ThecreationofthistexteventuallyresultedintheVaieika
principlestakingontheformofadarana.
Thisformwaslatermoldedbymanywhofollowed.Amongthem,PraastapdaisnoteworthyforhiscreationofthePadrthadharma
sagraha,anexpositorytextthatlaterinspiredthecreationofmanyextensivecommentaries.Otherworksincluding,rdharas
Nyyakandal,UdayanchryasKiraval,rvatsas(alsoknownasVallabhchrya)NyyallvatandVyomaivchryasVyomavatk
arealsowellknowninthedarana.AlthoughthesetextswerepredominantlydedicatedtoexplicatingandestablishingVaieikasprinciples,
muchlaterattemptswerealsomadebymany,includingVivanthaPachnana,theauthorofNyyasiddhntamuktval,andAnna
Bhaa,thecreatorofTarkasagraha,toconsolidatebothNyyaandVaieikaintoonecomprehensivedarana.
DaranicDefinitionofVedicDharma:KadamakesitveryclearfromthebeginningofhisVaieikastrasthatthepurposeof
1
Vaieikaistoinvestigatedharma. (ch023.html#fnc1)Theaphorismsthencontinuebydefiningdharmaasnotanyparticularfaithsystem,
2
butratherthemeanstoprosperityandliberation. (ch023.html#fnc2)Howisdharmatobeattained?Thedaranaanswersthatonemust
3
seekguidanceoftheVedasinordertorealizedharma. (ch023.html#fnc3)TheaphorismssuggestthatsincetheVedasexplainthenature
oftheentitiesoftheworld,aninvestigationofdharmaisnothingotherthantocomprehendthenatureoftheseentities.Itisinthissense
that,totheVaieika,thedhrmikaareunderstoodtobethelearned.
4

TheWorldofSix:Kadacommencedaninvestigationofdharmabypartitioningtheworldintosixdifferententities(padrthas): (ch02
3.html#fnc4)substance(dravya),quality(gua),action(karma),generality(smnya),particularity(viea)andinherence(samavya).He
thencharacterizedtheminthefollowingway:
Substanceisthatinwhichqualitiesandactionreside.Vaieikaquantifiesninesuchsubstances:earth(pthiv),water(pa),fire(tejas),
5
wind(vyu),ether(ka),time(kla),direction(dik),theself(tman)andthemind(mana). (ch023.html#fnc5)
Qualityisthatwhichresidesinsubstance.Therearetwentyfourdifferenttypesofqualitiesincludingcolor,taste,smell,touch,number,
6
measurementandseparateness. (ch023.html#fnc6)
Actionismovement.Thismovementresidesinsubstance.Itisdividedintofivetypes,eachofwhichdescribesaparticulardirectionin
7
whichmovementtakesplace. (ch023.html#fnc7)
Generalitystandsforgenericproperty.Forinstance,therearemanyhumansbuteachhasthesame,whatonewouldcall,humanness
thatidentifiesthemashumans.Thishumannessisanexampleofgeneralityitisbelievedtobesingular,sincetherearenottwotypesof
humanness.
Particularityisthatwhichdistinguishes.InVaieika,itisusedtodistinguishoneparticle(paramu)fromanother.
Inherenceistherelationshipbetweentwoentities,oneofwhoseexistencecannotbewithouttheother.Therelationshipbetweencane
syrupandsweetnessisoneofsamavya.Thetypeofrelationshipbetweenanobjectanditspartsisalsoknownassamavya.
Vaieikaoffersthat,withoutunderstandingthesesixandtheirnatures,itisdifficulttocomprehendthecreation,sustenanceand
dissolutionoftheworld,andsubsequentlythenatureofdharma.
DividedtotheUndivided:Inadditiontotheabovecategorization,oneofthemorenotablecontributionsofboththeVaieikaandNyya
daranaswastheirnotionofatomsorparticlesasbuildingblocksofcreation(paramukraavda).Theydemonstratedtheexistenceof
particlesbasedonaninferencefromtheexperienceddivisionofvisibleobjects.FollowersofVaieikaarguedthatalthoughobjectscanbe
dividedintoparts,theremustbealimittowhichsuchdivisioncanoccur.Theyidentifiedthislimitwiththeparticle(paramu):thesmallest
substancethatcannotbefurtherdivided.Theyargued,thatwithoutacceptingindivisibility,afallacyofinfiniteregressionwouldarise.
Vaieikaalsoreasonedthat,withoutacknowledgingtheparticleasindivisible,somethingaslargeasamountainwouldbecomethesame
sizeasamustardseed.Theyreasonedthatsincethesizeofacreatedsubstanceisdependentonthesizeofitspartsandboththe
8
mountainandmustardseedwouldbeequallymadeofaninfinitenumberofinfinitelysmallsubstances, (ch023.html#fnc8)theywouldboth
becomeidenticalinsize.Asaresult,theyconcluded,theremustbealimittowhichsubstancecanbedivided.Basedonthisconclusion,they
arguedthattheparticlecanneitherbecreatednordestroyed.Creationanddestructionofasubstance,theyclaimed,requiresittobe
divisible.Thus,fromtheindivisibilityofanparticle,theyalsoconcludedthattheparticleiseternal.
Particles,theBuildingBlocks:LikeNyya,Vaieikaidentifiesfoursubstancesashavingparticles:earth(pthiv),water(jala),light
(tejas)andwind(vyu).Itbelievesthereareaninfinitenumberofsuchparticlesandthattheycometogethertocreatetheobjectswe
perceive.Italsoemphasizesthatwhentheseparticlescometogethertocreatesubstances,thecreatedsubstanceisnotjustacollectionof
particles,butanaltogethernewlycreatedsubstance.Forexample,whenaclaypotiscreated,anewsubstance,differentfromthecollection
ofitsparticles,iscreated.Thisnewlycreatedsubstanceiscananavayavinthatwhichhasparts.

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TheCreatedNeverExistedBefore:ThesignificanceofthisbeliefliesinboththeNaiyyikaandVaieikasacceptanceof
asatkryavda:thebeliefthatacreatedsubstancedidnotpreviouslyexist.Aswesawearlier,theSkhyaDaranabelievedin
satkryavda:thatthecreatedresidesinanunmanifestforminitsmaterialcause.Asatkryavdaisjusttheopposite.Accordingtoit,an
effectdoesnotresideinanyforminitscause,butratherisnewlycreated.Apotcreatedfromclaydidnotalreadyexistintheclay,butis
distinctfromtheclay.
TwoFoldtman:SimilartoNyya,theVaieikaDaranaalsobelievesthetmantobeasubstancethatiseternal,many,allpervasive
(vibhu)andtheknower.Here,tmanreferstoboththejvtman(theself)andParamtman.Althoughbothareconsideredtman,the
daranaoffersmanydifferencesbetweenthetwo.Itbelievesthattherearemanyjvtman,eachofwhichisjoinedwithadistinctmindby
whichitexperiences,amongotherthings,pleasure(sukha)andmisery(dukha).Desire(icch),aversion(dvesha),effort(prayatna),
righteousness(dharma),unrighteousness(adharma)andthefacultyofimpression(saskra)arealsoallbelievedtobequalitiesofthis
jvtman.TheVaieikajvtmanisalsonotallknowingnorisitsknowledgeeternal.
Vaieikadescribescreationfromelementalparticles,whicharethemselvesinactive.Asaresult,anindependentcauseisrequiredto
instigateitsfirstmovement.VaieikaoffersParamtmanasthisinitialcause.Unlikethejvtman,thereisalsoonlyoneParamtman.This
Paramtmanisomniscient,andhisknowledgeisconsideredtobeeternal.Becauseoftheseandotherdifferences,Paramtmanandthe
jvtmanarerecognizedasdistinct.
Epistemology:UnlikeNyya,Vaieikacategorizesonlytwomeansofknowledge:perception(pratyakaprama)andinference
(anumnaprama).Although,theydefinebothassimilartotheNaiyyikas,verbaltestimony(abdaprama)isunderstoodtobe
subsumedininference,sincethetruthfulnessofthespokenorwrittenwordisdependentonaninferenceofthetruthfulnessorauthorityof
itsspeakerorwriter.Similarly,comparison(upamnaprama)isbelievedtobeincorporatedinverbaltestimonyorinference.
AlthoughVaieikasprinciplesaretosomeextentdifferentfromNyyas,thetwoaregreatlycomparableandcomplementary.Hencelater
scholarshavecategorizedthesedaranasassimilarandoftencombinedtheirteachingsincollectivetexts,suchasTarkasagrahaand
Nyyasiddhntamuktval.
WorksCited

Basu,MajorB.D.,ed.TheVaieikaStraofKada.Trans.NandalalSinha.Second.Allahabad:Bhuvanevarrama,
1923.Print.

Bhaa,Annam.Tarkasagraha.Varanasi:Chowkhambha,2009.Print.
Bhacrya,Vivanthapacnana.Nyyasiddhntamuktval.Varanasi:CaukhambSurabhrat.Print.
Footnotes
1

(ch023.html#fnc01)(Vaieikastra1.1.1)(Basu,TheVaieikaStraofKada3)

(ch023.html#fnc02)(Vaieikastra1.1.2)(5)

(ch023.html#fnc03)(Vaieikastra1.1.3)(6)

(ch023.html#fnc04)(Vaieikastra1.1.4)(Bhaa2)

(ch023.html#fnc05)(Vaieikastra1.1.5)(Basu,TheVaieikaStraofKada17)

(ch023.html#fnc06)(Vaieikastra1.1.6)(18)

(ch023.html#fnc07)(Vaieikastra1.1.7)(19)

(ch023.html#fnc08)(Bhacrya129)

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PIETERWELTEVREDE

SageJaiminscribesontoapalmleafhisschoolsprinciplesonphilologyandexegesis.Here,theyjmanacouple,thepurohitandyjikas
conductahomawithofferingsofsandalwood,herbs,fruits,ghee,incenseandflowers.Enhancedbythedecoratedzebucow,theirritualhas
thepowertomovetheforcesoftheuniverse.Thedevashavegatheredwithinthetempleliketreetoblessandobserve.

PRVAMMSDARANA:THESCHOOLOFVEDICRITUALS

lthoughthepreviousdaranasarerootedintheVedas,wenowcommenceastudyoftwoschoolsthathavedirectrelationshipwith
theVedas.Mmsmeansdeepreflectionorinquiry.ReflectionisattheheartofIndiasancientintellectualwealth,figuring
prominentlyintheVedas.Assuch,reflectionisasancientastheVedasthemselves.TheVedasofferaninquiryintothevisibleand
invisible,theexternalandinternal,andfromtheindividualtotheinfinite.ThisconstantinquirygavebirthtotwoVedicdaranas:
Prvamms(Mms)andUttaramms(Vednta).Purva,meaningprior,indicatesaconcernwiththeearlierportionsofthe
Vedas,whereasuttara,orlater,referstothelaterportion,theUpanishads.ThisisthelastpairoftheVedicadarana.
Mmsstras,aTextofVedicRituals:TheVedasarethesoulofHinduism.Withouttheirauthority,Hindutraditionscouldnolonger
survive.CriticismsoftheVedainstigatedtheneedtomethodicallyestablishitsclarityanddemonstratetheauthenticityofVedicthought.
JaimintookituponhimselftosystematicallyshapetheMmsDaranabycreatingtheMmsstras.Spanningtwelvechaptersand
dividedintosixtysections,thetextconsidersroughlyathousanddifferenttopics,makingitthelargestcollectionofphilosophicalaphorismsof
theadarana.ThetextprincipallyoccupiesitselfinprovidingexpositionsontopicspertainingtointerpretationandperformanceofVedic
rituals.
Unliketheaphoristictextsofthepreviousdaranas,thePrvammsstras(aswellastheUttarammsstras)arenot
independenttexts,butbasedontherutisoftheVedas.Therefore,withoutsomeunderstandingtheVedas,onecannotcometotermswith
theaphorismsofthesetextsandwithoutabasicunderstandingoftheseaphorisms,itisnearlyimpossibletocomprehendtheVedas.Inthis
way,theseaphoristictextsandtheVedasaredependentupononeanother.
DaranicDevelopments:Mmssdesiretounderstandthenatureofdharmaispresentedinthedeclarationatthebeginningofthe
1
2
Mmsstras:Nowcommencesaninvestigationofdharma. (ch023.html#fnd1)Here,itdefinesdharmaasVedicdirective. (ch02
3
4
3.html#fnd2)Mmsinvestigatesitscause (ch023.html#fnd3)andestablishesitinthewordsoftheVedas. (ch023.html#fnd4)
IncharacterizingthisVedicdharma,thePrvammsDaranawaslaterdividedintothreemajorschoolsofthought:KumrilaBhaas
Bhamata,PrabhkaraMirasGurumata,andMurriMirasMurrmata.Ofthesethree,muchoftheworkthatfollowedfocusedonthe
expositionsofKumrilaandGurumata.MaanaMira,VchaspatiMiraandPrthasrathiMiraarewellknownfortheircontributions
undertheKumrilaschoolwhilelikantha,BhavanthaandNandvarawereleadingcontributorstotheteachingsofGurumata.
AUniversalHermeneuticalTheory:Hermeneuticsisthestudyofinterpretation.TheinterpretationofVedicrutisistheprimaryfocusof
Mmssepistemicinvestigations.Therefore,despiteenumeratingsixdistinctmeansofknowledge,theMmsDaranaplacesgreat
emphasisonverbaltestimony(abdaprama).
MmssprimaryfocusoninterpretingVedicrutisgeneratedagreatneedfordevelopinganappropriatemethodofinterpretation.As
thefruitsofmuchinvestigation,Mmsdevelopedmanyrobustnormstoguideandevaluatetheactofinterpretation.Amongothers,they
presentedthefollowingcriteria:(1)Commencement(upakrama):thepresentationoftheprincipletopicofdiscussionatthebeginningofthe
textunderconsideration.(2)Conclusion(upasahra):thepresentationofthistopicattheendofthetext.(3)Reiteration(abhysa):
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repetitionofthetopicthroughoutthetext.(4)Uniqueness(apurvat):thetopicasbeingunknownbysomeothersource,andhenceuniquely
foundinthepresentdiscussion.(5)Fruit(phala):theintentorpurposeofthetopic.(6)Eulogy(arthavda):praiseorcriticismintendedto
encourage.(7)Demonstration(upapatti):establishmentofthemaintopicthroughvariousarguments.
TheparticularityandpracticalityofthissystemresultedinMmssVedicinterpretationsbecomingmorerobust.Becauseofthis,even
otherdaranasthatdidnotacceptthephilosophicalprinciplesofMmsutilizedthesemethodsforinterpretingtheirownrespectivetexts.
FundamentalPrinciples:Mmsbelievesintherealityoftheexternalworld,thetmanandkarma.Italsoacceptsreincarnation,
svargaandnaraka(theheavenlyandhellishrealms)andliberation.
5

Inaddition,MmsofferstheVedastobeofsupremeauthority,infallible,anditswordsaseternal. (ch023.html#fnd5)Havingexplicitly
statedthepositionofthosewhoopposetheVedas,proponentsofthedaranarespondtothesecriticismsandestablishtheVedasasboth
eternalandinfallible.Inofferingsuchresponses,theyalsorefutetheseeminginconsistenciesoftheVedicrutis,harmonizethemwithone
another,andultimatelyofferphilosophicaljustificationsforthebeliefsofitsunderlyingritualism.
ASchoolofReflectiononAction(KarmaMms):Itisimpossibletolivewithoutaction.Lifeitselfisnothingbutasynonymfor
collectiveaction(karma).Hence,throughouttheages,wehaveyearnedtoknowwhatweshoulddoandhowandwhenweshouldact.
Thesequestionshavecontinuedtobewilderus.TheMmsDaranaoffersameansforsatisfyingourinquiry.Inthisdarana,karma,as
itisjoinedwiththeindividualandallofcreation,iscontemplated.Mmsuniquelyenjoinsrightsanddutyastwonecessaryaspectsof
action.
BecauseofMmssemphasisonritualism,notonlyisthisdaranaidentifiedasKarmaMms,butitsaphoristictextisalso
referredtoastheKarmastras.TounderstandMmssritualism,itisnecessarytocometotermswithitsnotionofkarma.
Thedaranapresentsthefollowingfivedifferenttypesofkarma:
(1)ObligatoryActions(nityakarma):thoseactionsthatoneistoperformperiodically.Theseincludebathing,sandhyvandan,andthefire
ritual(agnihotra).(2)ObligatoryActionsforSpecificOccasions(naimittikakarma):Theseactionsincludethoseperformedatbirth,ritesof
passage,andothersaskras.(3)OptionalActions(kmyakarma):thoseactionsperformedforthefulfilmentofsomedesireforinstance,
theputreiyga,asacrificeperformedforobtainingachild.(4)ProhibitedActions(niiddhakarma):actions,suchastheftandothercrimes.
(5)ExpiatoryActions(pryachittakarma):actionsundertakentoreducetheeffectofperformedprohibitedactions.Chndryaaandother
austeritiesareconsideredexpiatoryactions.
Thesekarmasarealsoalternativelydividedintothefollowingthreetypes:(1)AccumulatedActions(sacitakarma):theaccumulated
actionsofonespreviouslives.(2)RipenedActions(prrabdhakarma):amongthesachitakarma,thoseactionswhoseresultsare
destinedtocometofruitioninthepresentlife.(3)PresentAction(kriyamakarma):theactionsthatoneisundergoingatthepresent
moment.
TotheMmsaka,thesignificanceofkarmaliesitsassociationwithliberationandeventualidentificationwithdharma.Nityaand
naimittikaVedickarmasbenefitinattainingliberation.ThelaterMmsakas,suchyadevaandLaugkibhskara,emphasizethatwhen
thesekarmasareofferedtoParamtmantheyresultinliberation.Inoneway,thissignificanceappearstoresemblethenarrationof
karmayogapresentedintheBhagavadgt.
Yaja,anActofSacrifice:Amongthesedifferentkarmas,Mmsgivesgreatsignificancetoyaja,theactofsacrifice.Basedon
Vedicnarrations,Mmsoffersnarrationonanumberofdifferenttypesofyaja,eachdescribedingreatdetail.Theseyajaare
consideredtobefulfilledonlywiththesuccessfulcompletionofthemanyritualperformancesthatconstituteit.Thedetailsoftheseritual
sacrificesexplicitlydescribetheintentwithwhichtheyaretobeperformedthespecificorderinwhichitsconstituentritualsaretobe
performedwhatmantrasaretoberecitedatwhattime,location,andunderwhatcircumstances,bywhomandforwhomtheyaretobe
performedwhatausteritiesaretobeundertakenbythoseenjoinedinthesacrificeandthefruitsofsuccessfulcompletion.Alloftheseare
describedingreatdetailbyMms.Placingdhrmikaactionssuchasyajaonthepedestalofinquiryandreflectionisoneofthemost
notablecontributionsofMms.
Aprva,aNecessaryConnection:TheMmsconceptofaprvaisthenecessaryconnectionbetweenactionanditsfruits.Itisalso
referredtoasadha,orthatwhichisunseen.TheMmsakareasonsthatatthecompletionofanact,theactitselfceasestoexist,yet
itsfruitscometobearaftersometimehence,someassociationthatconjoinsfuturefruitswithpastceasedactionneedstoexist.Mms
conceivesofaprvaasfulfillingthisneed.WhetheritisaprvaitselforParamtmanwhooffersthefruitsofaction,isthesubjectofgreat
debatewithinthedarana.ManylaterMmsakasacknowledgeatheisticinterventionintheascriptionoffruits.
MmsacceptstheVedastobesupremelyauthoritative.ItalsoharborsgreatfaithinVedicdharmaandtheprincipleofkarmaandits
fruitsandthroughreasonandlogicitestablishestheclaimsofthatverysamefaith.Hence,althoughMmsmaynotsolelydependupon
reason,itdoesnotrepresentablinddependenceonunexaminedandunsupportedauthority.
WorksCited

Basu,B.D.,ed.TheMmmasStrasofJaimin.Trans.MohanLalSandal.Vol.1.Allahabad:SudhindreNathBasu,1923.
Print.TheSacredBooksoftheHindusXXVII.
Footnotes
1

(ch023.html#fnd01)(Mmsstra1.1.1)(B.D.Basu1)

(ch023.html#fnd02)(Mmsstra1.1.2)(1)

(ch023.html#fnd03)(Mmsstra1.1.3)(1)

(ch023.html#fnd04)(Mmsstra1.1.4)(2)

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(ch023.html#fnd05)(Mmsstra1.1.623)(36)

PIETERWELTEVREDE

SageBdaryaasitsinagroveofholyrudrkshatrees,Eleocarpusganitrus,writingtheseminalBrahmastras.Behindhimaregathered
thechryasofsomeofthesubsequentandphilosophicallydistinctVedntaschools:(lefttoright)Chaitanya,akara,Nibrka,Madhva,
RmnanujaandVallabchrya.

VEDNTADARANA:THESCHOOLOFBRAHMAVIDY

heVedntaDarana(alsoknownasUttaramms)isoneofthemostprominentandcurrentlythemostpracticedschoolofthe
adarana.ThetitleVedntaappropriatelycharacterizesthisdaranainthefollowingthreeways:(1)VedntaisaSanskrit
compoundconstructedfromjoiningVedawithanta.ThetermVedareferstotheVedas.EachVedahasthefollowingfourparts:
Sahit,Brhmaa,rayakaandtheUpaniad.Amongthese,theUpaniadsarereferredtoastheendpartoftheVedas.Hence,Vednta
referstotheknowledgeoftheUpaniads:theend(anta)oftheVedas.(2)Inaddition,antaalsomeansconcludingessence.Theessence
oftheVedasisincludedinitsUpaniads.Hence,VedntaalsoreferstotheconcludingessenceoftheVedas.Thenameofthedarana
indicatesthatitsprinciplesrestontheteachingsoftheUpanishads.(3)Whenunderstoodasadarana,Vedntaalsoreferstothe
Brahmastras,theprimaryaphoristictextofthedarana.JustastheMmssaphoristictextisbasedonVedicritualexpositions,
VedntasBrahmastrasarebasedontheUpaniads.
AlthoughtheprinciplesofVedntaoriginatefromVedicliterature,asystematicrepresentationofitsteachingsisattributedtoMahari
BdaryaaVysa.HiscreationoftheBrahmastrasestablishedVedntaasadaranaofVedicphilosophy.Sinceotherchryaswithinthe
daranabasedtheirrespectivephilosophiesontheexpositionsofthistext,VysaisalsoreferredtoasthedichryaofVednta.
Prasthnatray,aTrinityofTexts:Prasthnameansastrathatestablishesprinciples,andtrayindicatesthequantitythree.There
arethreesacredtextsheldasauthoritativebytheVedntaDarana:TheUpaniads,thermadbhagavadgtandtheBrahmastras(also
knownastheVedntastras).BecausethesethreesacredtextsestablishtheprinciplesofVednta,theyarecollectivelyidentifiedasthe
Prasthnatray.
1

Ofthese,theUpaniadsareaformofruti (ch023.html#fne1),hencereferredtoasrutiprasthna)thermadbhagavadgtisaform
2
ofsmti (ch023.html#fne2),andthusidentifiedasthesmtiprasthnaandtheBrahmastrasareaformoftarka,orlogic,henceidentified
astarkaprasthna.

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Brahmastras,anInvestigationofBrahman:TheBrahmastrasarepartitionedintofourchapters(adhyya),witheachfurtherdivided
intofoursections(pda).Thechaptersofthetextfocusonthefollowingtopics:(1)MeaningAscription(Samanvayaadhyya):thefirst
chapter,throughlogicalanalysis,elaboratesthemeaningoftherutisinwhichnandamaya,ka,pra,akara,dahara,satandothers
appear.IndoingsoitdescribesBrahmanas,amongotherthings,thesustainerofall,allpervasive,andthealldoer.(2)Refutationof
Objections(Virodhapratikepaadhyya):thesecondchapterdiscussesvariousobjectionstothementionednatureofBrahmanandrefutes
thoseobjections.(3)DescriptionofEndeavor(Sdhanadhyya):Thischapterelaboratesthevariousspiritualendeavorsforattaining
liberation.(4)TheFruitsofBrahmavidy(Phalaadhyya):Thefinalchapterdescribesliberation,theliberated,theirdivinepowersandthe
divineabode.
JustastheMmsaphoristictextwasidentifiedastheKarmastras,theVedntastras,byitsdedicatedinvestigationonthenatureof
Brahman,isalsoaptlynamedtheBrahmastras.ThetextsenquiryintothenatureofBrahmanisrootedinUpanihadicrevelation.Among
themeaningsofthetermUpaniad,itisknowntomeanThatbywhichbrahmavidy(knowledgeofBrahman)isknownandattained.The
Upaniadsthemselvesdefinebrahmavidybyclearlystating,Brahmavidyisthatbywhichtheknowledgeofakaraandpuruais
obtained.
SincetheBrahmastrasarebasedontheUpaniadsandsmtitexts,itcomesasnosurprisethatacalltoinvestigatethisbrahmavidyis
3
expressedintheveryfirstaphorismoftheBrahmastras:Therefore,nowcommencesadesiretoknowBrahman. (ch023.html#fne3)Itis
alsonotablethathere,attheoutset,theBrahmastras,unliketheaphoristictextsoftheotherdaranas,undoubtedlymakesitselfknownas
theistic.
FundamentalPrinciples:VedntaoffersBrahmanasthematerialcause(updnakraa)andinstrumentalcause(nimittakraa)ofthe
world,andasitsalldoer.Vedntaalsoacknowledgestheexistenceofaneternalandsentienttmanthatisboundbykarma,andasaresult
enduresrebirth.Thedaranaidentifiesbrahmavidyasthemeansforattainingneverendingliberationofthistmanfromthecycleofbirth
anddeath.
4

Vedntasmetaphysicalelaborationspresentdescriptionsofthetman (ch023.html#fne4)asthejvtman (ch023.html#fne5)andas


6
thegovernors(varas) (ch023.html#fne6)ofdifferentrealms(lokas).Italsooffersadetailednarrationofthecauseofbondageofthese
7
8
9
tman.Inaddition,itexplainsthemeansfortheirliberation, (ch023.html#fne7)theliberated, (ch023.html#fne8)thedivineabode (ch02
10
11
3.html#fne9)oftheliberated,thepath (ch023.html#fne10)towardthisabode,andthesupremeentity,Paramtman, (ch023.html#fne11)
whoforeverresideswithinit.
ThePowerofWords:TheVedntaDaranarecognizesthepowerofthescripturalword.Amongthedifferentacceptedmeansof
knowledge,itclearlyestablishesverbaltestimony(abdaprama)asforemost.AlthoughtheNaiyyikasacceptedtheauthorityofverbal
testimony,theyreliedpredominatelyoninferencewhenestablishingtheexistenceofvara.InVednta,however,despitebeingawareofthe
Naiyyikasefforts,thedaranaemphasizesverbaltestimonyoverthatofpureinference.Itseemsthatthereasonforthisprominenceisits
understandingoftheinstabilityandunpredictabilityoflogic.VysahimselfclarifiesintheBrahmastras,Becausereasoninghasnosure
12
basis (ch023.html#fne12)OneseesthisemphasisonverbaltestimonyeveninthebeginningoftheBrahmastras.Uponfirst
proclaimingBrahmanasthetopicofdiscussioninthefirstaphorism,thetextcontinuesbydescribingthatBrahmanasthecreatorofthe
world.ThenextaphorismexplicitlydeclaresthatitwilldemonstratethenatureofthisBrahmanthroughstra.
GuruinVednticHermeneutics:GurukpistheheartoftheVedntaDarana.Havingestablishedthesignificanceofverbaltestimony,
Vedntaalsoemphasizestheimportanceofguruinitshermeneutics(theoryofinterpretation).Withoutunderstandingthesignificanceofthe
guruinVednta,astudyofVedntawouldbeincomplete.Itirrefutablystatesthatitisnotpossibletoexperiencethemeaningofthestras
withoutsurrenderingtoagurudeva.Todemonstratethis,Vedntaappealstotheauthorityoftherutisandsmtis.TheMuakaUpaniad
explains,Toobtainthatknowledgeonemustsurrenderoneself,withofferingsinhand,onlytothatguruwhohasrealizedtheessenceof
13
scriptures,whoisBrahman,andsteadyinParabrahman. (ch023.html#fne13)Thermadbhagavadgtdescribessuchaguruasthe
jnin(knowledgeable)andtattvadarin(theseerofreality).Tomasterbrahmavidy,theGtcontinues,onemustpleasehimbybowing
14
tohim(praiptena),askinghimmeaningfulquestions(paripranena)andservinghim(sevay). (ch023.html#fne14)Bythevetvatara
Upaniad,Vedntamakesclearthesentimentsoneneedstohaveforsuchaguruinordertorealizethetruemeaningsofthestras:One
15
shouldhavethesamedevotionfortheguruasonehasforParabrahman. (ch023.html#fne15)Hereitadvisestoviewtheguruas
Nryaasvarpa(theformofParabrahman).Fromthis,itseemsonlyappropriatethatfollowersofVedntaidentifytheguruasGurudeva
orGuruhari.Perhapsitisbecauseofthisguruiya(disciple)traditionthattheVedntaDaranaisofgreatsignificanceeventoday.Inthis
way,Vedntichermeneuticsachievescompletenessonlybyacceptingtheguru.
SubDaranasofVednta:ManyschoolsofVednta(sapradyas)lateremergedfromtheteachingsofPrasthnatray.Withinthe
Indianphilosophicaltradition,itbecamecustomaryforthesesapradyastoestablishtheirphilosophicalpositionsinrelationtothesethree
texts.AlthoughthesesapradyasarepositionedwithintheVedntaDarana,theythemselvesbecameidentifiedwiththetitledarana.
Amongthem,themostnotableareakarasAdvaitadarana,RmnujasViidvaitadarana,MadhvasDvaitadarana,Nibrkas
Dvaitdvaitadarana,Vallabhasuddhdvaitadarana,ChaitanyamahprabhusAchintyabhedbhedadarana,andSvminryaas
16
AkarabrahmaParabrahmadarana (ch023.html#fne16)(alsoknownastheAkaraPuraottamasiddhnta).Eachschoolisnurturedby
auniqueinterpretationofthePrasthnatraypresentedinextensivecommentaries.
Bydiscussing,amongotherthings,Brahmanasthecauseoftheworld,theformofthetman,liberationanditsmeans,andthe
unavoidableneedofagurutounderstandsacredtexts,theVedntaDaranagiftstheworldwithauniqueschoolofphilosophy.
WorksCited

str,Jagada,ed.Upaniatsagraha.Delhi:MotllaBanrasdsa,2006.Print.
Vedavysa.Brahmastra.Ed.HarikadsaGoyandak.Garakhapura:GtPress,2009.Print.VedntaDarana.
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Vysa,Veda.rmadbhagavadgt.
Gorakhapura:Gtpress,2016.**Print.

Sadhu,Bhadreshdas.SwaminarayansBrahmajnaasAkarabrahmaParabrahmaDaranam.Swaminarayan
Hinduism.Ed.RaymondWilliamsandYogiTrivedi.OxfordUniversityPress,2016.17290.Print.
Footnotes
1

(ch023.html#fne01)rutireferstoVedicmantras.

(ch023.html#fne02)Smtireferstothatwhichrecallstheprinciplesoftherutis.

(ch023.html#fne03)(Brahmastra1.1.1)(Vedavysa1)

(ch023.html#fne04)(Brahmastra2.3.18)(171)

(ch023.html#fne05)(Brahmastra2.3.1840)(171185)

(ch023.html#fne06)(Brahmastra4.1.14.3.4)(336363)

(ch023.html#fne07)(Brahmastra3.3.1424)(264270)

(ch023.html#fne08)(Brahmastra4.4.57)(3734)

(ch023.html#fne09)(Brahmastra1.4.1,1.4.6,4.3.3)(78,82,363)

10

(ch023.html#fne010)(Brahmastra4.3.15)(3614)(78,84)

11

(ch023.html#fne011)(Brahmastra1.4.1,1.4.6)

12

(ch023.html#fne012)(Brahmastra2.1.11)(108)

13

(ch023.html#fne013)



(tadvijnrthasagurumevbhigacchetsamitpirotriyabrahmaniham)(MuakaUpaniad1.2.12)(str17)
14

(ch023.html#fne014)




(tadviddhipraiptenaparipranenasevayupadekyantitejnajninastattvadarina
(rmadbhagavadgt4.34)(Vysa89)
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