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srI:
SrI  upakAra  sangraham ? 50
--- 
adikAram ? 1
poorva upakAra paramparai
(The Foremost Series of Favours) 
---   
SECTION ? 5 (11) [continued] 
(27 Favours of the Lord leading to the means for
MOKSHAM)  
-----   
        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 subscribe 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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