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SREE SANKARA COLLEGE KALADY
INDIAN PHILOSOPHY
Heterodox Schools
LOKAYATHA/CHARVAKA
Founder- Brhaspati
Literature - Barhaspatya Sutra
Period - 600 BCE
Etymologically Charvaka…
Critisism of Testimony.
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5. Testimony supported by inference is as uncertain as inference, because people
think testimony to be reliable.
METAPHYSICS. - The World.
The Soul.
1. The Soul is nothing but Living Body, with the quality of consciousness.
2. Consciousness is a quality of body itself.
3. Non material Soul is not perceived. Judgements like ‘ I’m fat’, ‘ I’mlame’, ‘
I’m blind’ etc. are the evidences of the identity of the self with body.
4. Material elements combined in a particular way give rise to the conscious
living body. It is not independent from the body.
5. Death of the body means the death of the individual.
6. (Chaitanya visishta Deha eva Atma)
The GOD
ETHICS.
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11. If animals killed in a sacrifice are sure to reach heaven, why don’t rather
sacrifice priest’s parents instead of animals and make heaven sure for them.
12. Hedonism – Theory that pleasure is the highest Goal
BUDDHISM
GAUTAMA BUDDHA
Born : Lumbini, Nepal
Liberated : Kushinagar
Full Name: Siddhartha Gautama
Spouse : Yasodhara
Parents : Sudhodana, Maya
Era : 500 B.C.E
Literature
Tipitakas
1. Suttapitaka
2. Vinayapitaka
3. Abhidhamma Pitaka
8 Fold Path
1. Right View
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2. Right Intention
3. Right Speech
4. Right action
5. Right Livelihood
6. Right effort
7. Right concentration
8. Right mindfulness
The theory states that all dharmas arise in dependence upon other dharmas: "if
this exists, that exists; if this ceases to exist, that also ceases to exist.
Each thing in this ‘Samsara’ are relative, conditional, dependent and having birth
and death. Each result is dependant upon its cause.
THERAVADA (HINAYANA)
MAHAYANA
VAJRAYANA
HINAYANA
The name Theravāda comes from the ancestral Sthāvirīya, one of the early
Buddhist schools, from which the Theravadins claim descent.
• The Middle Way
• The four noble truths
• The Noble Eightfold Path
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• Three marks of existence (impermanence, suffering, not-self)
• Five aggregates
• Dependent arising
• Karma and rebirth
• Jhana
• The Bodhipakkhiyādhammā (37 factors conducive to awakening)
• Kleshas (mental defilements) and asavas
• Avidyā (Ignorance)
• Nirvana
MAHAYANA
VAJRAYANA
1. Nihilists (Sunyavadi/Madhyamika)
2. Subjective Idealists (Vijanavadi/Yogachara)
3. Critical Realists (Bahyanumeyavadi/Sautrantika)
4. Direct Realists (BahyaPratyakshavadi/Vaibhashika)
YOGACHARAS
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Only the Mental is Real. The non-mental or material world is all void of Reality.
They are called Vijnanavadins.
MADHYAMIKAS
There is no Reality. That all is Void (Sunya). So they are called Sunyavadins.
REALISTS
Both the mental and non-mental are Real. So that they are called Sarvastivadins.
An Unreal thing never come into existence. So, it is either real or unreal, at the
same time neither real nor unreal. Sunyata is the name for this indeterminable,
indescibable real nature of things. (Dependent origination). This view is called
middle (Madhyama) path. There is a transcendental reality behind the
phenomenal world, which is free from any change, conditionality and all other
phenomenal characters.
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It is not possible to perceive simultaneously all the sides and parts of the object,
so the perception regard to consciousness.
An object perceived is not different from the subject or the perceiving mind.
Mind is a stream of momentary conscious states and within the stream there lie
Samskara of all past experience. Hence a particular object is perceived at a
particular time. The mind as the home of all latent ideas, is called Alayavijnana.
Culture and control of mind can stop the illusions of external objects and
attachment to them.
SARVASTIVADA
1. SAUTRANTIKA SCHOOL
2. VAIBHASHIKA SCHOOL
= The term Sarvāstivāda, Sarva (all) + asti (exist) + Vāda (doctrine) means all
exists. In other words, it is a doctrine advocating that all, external and internal,
things are real. Thus Sarvāstivādin means one who upholds the doctrine that all
things exist.
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1. Mind as well as External objects are real.
2. “If there were no object, it would be meaningless to say ‘consciousness
appears as the external object’.”
3. The Object is different from and not identical with the consciousness, unless
the perceiver may feel ‘ I’m the Pot’.
Perception of external objects depends on four factors: Object, Mind, Sense and
auxiliary conditions (light, position, magnitude etc.)
The effect of these conditions is the copy or idea of the object produced in the
mind. We infer the object from this idea.
Theory of Perception.
Text : Nyayabindu of Dharmakirti (635 AD)
Theory of Inference.
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7. Vibhasha – The Vaibhashikas followed exclusively a commentary – Vibhasha
or Abhidhamma-Mahavibhasha on an Abhidhamma treatise (Abhidharma
Jnana Prasthana)
Tathata Philosophy
JAINISM
VARDHAMANA MAHAVIRA
Born c. 497 BCE
Liberated : 425 BCE
Parents: Sudhodana, Maya
Place: Pawapuri, Magadha (present-day Bihar, India)
Holiness: 24 th Tirthankara
Literature
JAINA AGAMAS
• 12 Angās
• 6 Chedasūtras
• 4 Mūlasūtras
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• 10 Prakīrnaka sūtras
• 2 Cūlikasūtras
JAINA PHILOSOPHY
Introduction
• 24 Tirthankaras are the founders of Jainism.
• 1st one is Rsabhadeva and 24th is Vardhamana
• ‘Jina’ etymologically means a conqueror. They have conquered all
passions and have attained liberation.
• Jainas do not believe in God.
• Every Jiva should follow the path set by Tirthankaras to attain perfect
knowledge, power and joy.
Philosophical Outlooks
1.SVETAMBARA
• More rigorous and puritanic
• Put on white clothes
• All human being can attain liberation
1.DIGAMBARA
• More accommodating to the common frailities of men.
• Ascetics should give up all possessions, even clothes
• A faint who has obtained perfect knowledge needs no food
• Women cannot obtain liberation
• Originated from Sivabhuti (A.D. 83)
JAINA METAPHYSICS
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1. All things are Anekanta
2. Nothing could be affirmed absolutely, as all affirmations are true only under
certain conditions and limitations.
3. All things possess an infinite number of qualities1. Each of which can only be
affirmed in a particular sense.
The different standpoints from which things can be spoken of as possessing this or
that quality or as appearing in relation to this or that, are technically called Naya
KNOWLEDGE
Knowledge is that which helps us to get what is good and to avoid what is bad.
Text: Pramana-naya-tattvalokalamkara
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KNOWLEDGE as Revelation
Perception reveals to us the external objects just as they are with most of their
diverse characteristics of colour, form etc.
Paroksha includes inference, recognition, implication, memory etc.
1. Knowledge arises in the soul from within it as by removing a veil which had
been covering it before.
2. Objects are not mere forms of knowledge but are actually existing.
3. External senses are distinguished from Soul. Soul alone deserves the name of
sense
4. Soul is in touch with all part of the body. Sense knowledge is generated in the
soul through that part of it which is associated with.
5. Perception of an object means that the veil of ignorance upon the self
regarding the object has been removed
6. There is no Nirvikalpa stage of perception
JIVA
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12. They live and die and are born again in another elementary body.
13. The elementary lives are either gross or subtle.
14. The whole universe is full of minute beings called Nigoda – groups of infinite
number of souls forming very small clusters.
15. Jivas are divided according to the number of sense-organs they possess.
16. Plants-Worms-Ants-Bees-Vertebrates-Men-Denizen-Gods (Samjnin)
KARMA
Cause of the embodiment of soul is the presence of KARMA in it. The natural
perfections of Soul are sullied by the different kinds of KARMA.
1. By our actions of mind, speech and body, we are continually producing certain
subtle Karma – Bhava Karma
2. Bhava Karma transforms itself and pours into the soul and sticks there by
coming into contact with the passions (Kashaya) of the Soul – Dravya Karma
3. Karmas are coloured according to their goodness and badness. – Lesyas
4. Good – Golden, Lotus-pink, White, Bad- Black
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States of Soul in Karma
1. Audayika State – The state of Soul when Karma takes effect and produces its
proper results.
2. Aupasamika State – The state of Soul when Karma may be prevented from
taking effect, though it still continues to exist.
3. Kshayika State – The state of Soul when Karma is annihilated.
4. Kshayopasamika State – The state of Soul when some Karma is annihilated,
some neutralized and some active.
Asrava
Asrava - Bhavasrava
Asrava - Dravyasrava
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These are the result of the bhavasrava or changes of the soul.
Bondage
1. The vows of
a. Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha
2. Samitis to avoid injury to insects (irya), gentle and holy talk (bhasha),
receiving proper alms (esana) etc.
3. Guptis - restraints of body, speech and mind
4. Dharmas – Forgiveness, humility, straightforwardness, truth, cleanliness,
restraint, penance, abandonment, indifference to any kind of gain and loss,
supreme sex control.
5. Anupreksha – meditation about principles of jaina teachings
6. Parisahajaya – Dvandvajaya
7. Carita – Right conduct.
Nirjara –
Bhavanirjara
Dravyanirjara
PUDGALA (Non-living)
Pudgala means matter and it is called ‘astikaya’ in the sense that it occupies
space.
Pudgala is made up of atoms.
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Pudgala (matter) may exist in 2 types Gross (Things we see around us) and
Subtle (Such as the Karma matter in the Soul)
1. Pudgalastikaya
2. Dharmastikaya
3. Adharmastikaya
4. Akasastikaya
5. Kala
6. Punya
7. Papa
ADHARMA
COSMOGRAPHY
DHARMA
Time (Kala) consists of innumerable particles which never mix with one another.
Time perceived as moments, hours, days etc. is called Samaya
YOGA in Jainism
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Yoga is the cause of salvation.
Yoga consists of Jnana, Sradha and Charitra.
1. Charitra consists of
a. Ahimsa
b. Sunrta
c. Asteya
d. Brahmacharya
e. Aparigraha
2. These rules of conduct apply to ascetics.
3. Householders should
a. Earn money honestly
b. Follow good people
c. Marry a good girl
d. Follow the customs of Country
4. Ahimsa is the root of all customs.
Duties of Householders
1. Digvirati (To carryout activities within a restricted area and thereby desist from injuring living
beings)
2. Bhogopabhogamana (To desist from liquors, flesh, butter, honey, figs, etc.)
3. Anarthadanda
a. Apadhyana (Cessation from inflicting bodily injuries etc.)
b. Papopadesa (Desisting from advising people leads to himsa)
c. Himsopakaridana (Desisting from giving implements leads to himsa)
d. Pramadacharana (Desisting from attending musical parties, theatres etc.)
4. Sikshapadabrata
a. Samayikabrata (Treat all being equally)
b. Desavakasikabrata (Digviratibrata)
c. Poshadhabrata
d. Athidhisamvibhagabrata.
BHAVANAS
1. Asaranabhavana – This world is full of misery and there is nothing which can
support us.
2. Ekatvahavana and Anyatvabhavana – We are all different from one another
by our surroundings, Karma, by our separate bodies
3. Asuchibhavana – The body is made up of defiled things, the flesh, the blood
etc. and therefore impure.
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4. Asravabhavana – To think that if the mind is purified by the good thoughts
and passions are removed, then only will Subha accrue to me. On the contrary
all evil will befall me. Etc.
5. Dharmasvakhyatata Bhavana- Practice of the 10 Dharmas alone help in the acheivement of
the highest goal.
6. Dharma, Samyama, Sunrta, Saucha, Brahma, Akinchanata, Tapas, Kshanti, Mardava, Rjuta.
7. Lokabhavana and Bodhibhavana – Meditate on Jaina cosmology and also of the nature of the
influence of Karma in producing all the diverse conditions of men.
8. Make the mind steady by Bhavana one should think of Maitri, Pramoda, Madhyastha, and
Karuna
JAINA ATHEISM
Arguments of Nyaya
1. The world is an effect created by an Intelligent cause ie. Iswara.
2. Effect is made up of parts (Savayava)
3. Effect is inherent in the cause and non-existent until it was created.
4. Effect is having been made.
5. Effect is liable to change.
6. Cause is an intelligent one. He creates the world by knowledge and will.
7. God has unchangeable will and knowledge.
Arguments of Jaina
1. World is not an effect. There is no cause as an Intelligent God.
2. Samanya should be an effect and destructable. But Naiyayikas regard it as
partless and eternal.
3. The elements of earth – atoms are regarded as eternal, not non-existent
4. When a man digs the ground, he thinks that he has made new space in the
hollow which he dug. Is he a creator?
5. God also liable to change. If God creates, he cannot be unchangeable with
reference to his creative activity.
6. If GOD is intelligent on the anallogy of a human being, he might also be
regarded as imperfect as human beings. Such an agent is invisible in worldly
effects. An agent should have a body. But god doesn’t. Knowledge and will
cannot be without a body.
7. Destruction and creation cannot be the result of an unchangeable will.
1. Did he take to it in accordance with the moral and immoral actions of men?
2. There should have been only happiness in the world.
3. If the creation is His mere play, He must be a child who did things without
purpose.
4. He must harbour favoritism on behalf of someone and hatred against others.
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5. And past actions of men lead them to pains and pleasure, that Adrsta should
take the place of GOD.
6. If Creation is his own nature, what is the Good of admitting him?
Moksa (Emancipation)
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