{"id":46,"date":"2019-09-05T04:35:30","date_gmt":"2019-09-05T04:35:30","guid":{"rendered":"http:\/\/icp05.epgpbooks.inflibnet.ac.in\/?post_type=chapter&#038;p=46"},"modified":"2019-09-05T04:45:35","modified_gmt":"2019-09-05T04:45:35","slug":"introduction-to-darsanas","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/chapter\/introduction-to-darsanas\/","title":{"rendered":"Introduction to Dar\u015banas"},"content":{"raw":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/zuZUv4cANHg\" target=\"_blank\" rel=\"noopener\"><img src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"75px\" height=\"75px;\" \/><\/a>\r\n<\/span><\/div>\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<div>\r\n<p style=\"text-align: justify\"><strong>Introduction<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Dar\u015banam is an instrument that is useful to know the Tattvam (Truth \/ noumenon). The great sages of ancient India strived during the course of time, to investigate into things thatare beyond perception. It is a fact that the roots of all the Dar\u015banas are in Veda (Upani\u1e63ats included). Each Dar\u015bana (System of Indian Philosophy) advocates a path, that is claimed to be perfect, to achieve the goal. Sometimes a single sentence is interpreted differently by different D\u0101r\u015banikas (systemists). Chiefly the Dar\u015banas can be put under two headings \u2013 \u0100stikadar\u015banas (those which accept the authority of Veda) and N\u0101stikadar\u015banas (those which do not accept the authority of Veda). The stratification of Indian society over the ages became complicated due to many Dar\u015banas, each of which could influence a substantial group of people.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The gamut of Dar\u015banas can be put under two headings:<\/p>\r\n&nbsp;\r\n<ul>\r\n \t<li style=\"text-align: justify\">\u0100stikadar\u015banas: The Dar\u015banas which accept the authority of Veda fall under this category. S\u0101\u1e43khya, Yoga, Ny\u0101ya, Vai\u015be\u1e63ika, P\u016brvam\u012bm\u0101\u1e43s\u0101 and Uttaram\u012bm\u0101\u1e43s\u0101 (Ved\u0101nta) \u2013 are \u0100stikadar\u015banas and are called \u1e62a\u1e0ddar\u015banas.<\/li>\r\n \t<li style=\"text-align: justify\">N\u0101stikadar\u015banas: The Dar\u015banas which do not accept the authority of Veda are considered as N\u0101stikadar\u015banas. C\u0101rvaka, Sautr\u0101ntika, Vaibh\u0101\u1e63ika, Yog\u0101c\u0101ra, M\u0101dhyamika and \u0100rhata (Jaina) \u2013 are called N\u0101stikadar\u015banas. The middle four of the above six fall under Bauddhadar\u015banam.<\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\">The author of the popular treatise on Dar\u015banas, viz. Sarvadar\u015banasa\u1e43graha, S\u0101ya\u1e47am\u0101dhav\u0101c\u0101rya (or M\u0101dhav\u0101c\u0101rya) discusses sixteen Dar\u015banas in the following order \u2013<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong>1. C\u0101rv\u0101kadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">C\u0101rv\u0101kas (atheists) do not believe either in the authority of Veda or in the existence of God. Out of the five elements they accept only four, viz. earth, fire, water and air. Out of the four major Pram\u0101\u1e47as (Means of knowledge), viz. Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile) and \u015aabda (Statement), C\u0101rv\u0101kas accept Pratyak\u1e63a only. They also argue that Vedas,\u00a0<span style=\"font-size: 1em;text-align: initial\">Y\u0101gas and other rites are created by selfish people and have no use, whatsoever. Enjoyment of life is the ultimate goal \u2013 declare C\u0101rv\u0101kas.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">2. Bauddhadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Bauddhas (followers of this system) do not believe in the authority of Veda nor do they support Y\u0101ga etc. Unlike C\u0101rv\u0101kas they accept two Means of Knowledge, viz. Pratyak\u1e63a and Anum\u0101na (Perception and Inference). Bauddhas are popular as K\u1e63a\u1e47ikav\u0101dins (who argue that everything in the universe is momentary). J\u0101ti (class) or S\u0101m\u0101nyam is refuted altogether. There are four sects among Bauddhas.<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The M\u0101dhyamikas or \u015a\u016bnyav\u0101dins believe in nihilism, i.e. things in the universe are non-existent.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Yog\u0101c\u0101ra holds that everything is Vij\u00f1\u0101na, i.e. in the form of cognition.<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The above two sects fall under Mah\u0101y\u0101na School whereas the following two belong to H\u012bnay\u0101na School.<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sautr\u0101ntika advocates a different theory \u2013 both the intellectual \/ imaginary and outside \/ real things do exist. But the cognition related to outside things is subject to\u00a0<\/span><span style=\"text-align: initial;font-size: 1em\">Anum\u0101na (inference).<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Vaibh\u0101\u1e63ikas hold that the outside things are a subject of Pratyak\u1e63a (Perception).<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100layavij\u00f1\u0101na, Prav\u1e5bttivij\u00f1\u0101na, Pa\u00f1caskandhas and \u0100ryasatyas are the other issues that require attention.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">3. \u0100rhatadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100rhatas propose Ratnatrayam (three gems), i.e. Samyagdar\u015banam (interest in the teachings of Arhata), Samyagj\u00f1\u0101nam (to know the real form etc. of \"things\") and Samyakc\u0101ritram (completely renouncing connections with sin). These three combinedly, and not separately cause Mok\u1e63a. In \u0100rhata's doctrine there will be two things \u2013 J\u012bva or Cit (cognition personified) and Aj\u012bva or Acit (thing without consciousness). Viveka (wisdom) is simply to know Cit and Acit. Jainas advocate a Ny\u0101ya (norm) called Saptabha\u1e45giny\u0101ya (a maxim in which both existence and non-existence do exist and such a state is divided into seven). This is also called Sy\u0101dv\u0101da (an argument in which an \"undecided state\" is indicated).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There are two sects among Jainas \u2013 \u015avet\u0101mbara (who don a white dress) and Digambara (who go naked).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">4. Vi\u015bi\u1e63\u1e6d\u0101dvaitadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Saptabha\u1e45giny\u0101ya of Jainas is refuted by R\u0101m\u0101nuj\u0101c\u0101rya (Brahmas\u016btram 2.2.31). The system advocated by R\u0101m\u0101nuj\u0101c\u0101rya of South India holds that there are three things (Pad\u0101rth\u0101\u1e25) \u2013 Cit or J\u012bva (individual), Acit (universe) and \u012a\u015bvara (Vi\u1e63\u1e47u). The same are referred to by the terms Bhokt\u0101, Bhogya and Niy\u0101maka respectively. R\u0101m\u0101nuja also rules that all the \u015aabdas in the universe denote Param\u0101tman only. Followers of this system interpret the word \"Brahman\" as applicable to V\u0101sudeva \/ Vi\u1e63\u1e47u. Bhakti (devotion) is a kind of J\u00f1\u0101nam (cognition) in which the purpose, i.e. Parame\u015bvara (Vi\u1e63\u1e47u) and detachment are embedded and is\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">considered as the only device to reach Puru\u1e63ottama (Vi\u1e63\u1e47u). Pratyak\u1e63a, Anum\u0101na and \u015aabda are the Pram\u0101\u1e47as acceptable to Vi\u015bi\u1e63\u1e6d\u0101dvaitins. They follow P\u0101\u00f1car\u0101tr\u0101gama.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">5. Dvaitadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100nandat\u012brtha (Madhv\u0101c\u0101rya) differed with R\u0101m\u0101nuj\u0101c\u0101rya in certain aspects and floated a theory called Dvaitadar\u015banam. The Tattvam is of two types \u2013 Svatantra (independent) and Paratantra (dependent). Svatantra is none other than Vi\u1e63\u1e47u, who is beyond any blemish and a bank of virtues. The Dvaita system advocates Bheda (difference) between J\u012bva (individual) and Parame\u015bvara (Vi\u1e63\u1e47u). J\u012bva has to serve (sev\u0101) Vi\u1e63\u1e47u (only).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sev\u0101 is of three types \u2013<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A\u1e45kanam \u2013 Marking of Sudar\u015banam (the disc of Vi\u1e63\u1e47u) in the right hand and \u015aa\u1e45kham (conch of Vi\u1e63\u1e47u) in the left hand.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">N\u0101makara\u1e47am \u2013 Naming the children with the names of Vi\u1e63\u1e47u. So while calling them, one would pronounce the names of Vi\u1e63\u1e47u.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Bhajanam (Worship) \u2013 It is of ten types and is to be performed through V\u0101k (speech), K\u0101ya (body) and Manas (mind). All the ten kinds of Bhajanam has to be submitted to N\u0101r\u0101ya\u1e47a (Vi\u1e63\u1e47u).<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">According to Dvaita, there are five kinds of Bheda (differences) \u2013 between J\u012bva (individual) and \u012a\u015bvara (Vi\u1e63\u1e47u); between Ja\u1e0da (a thing without consciousness) and \u012a\u015bvara; between J\u012bva and J\u012bva; between J\u012bva and Ja\u1e0da; and between Ja\u1e0da and Ja\u1e0da.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dvaitins hold that the T\u0101tparyam (purport) of all Vedas, Pur\u0101\u1e47as etc. is in the great personality called Vi\u1e63\u1e47u.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Madhv\u0101c\u0101rya comments that the popular sentence from Ch\u0101ndogyopani\u1e63at, i.e. <\/span><em style=\"text-align: initial;font-size: 1em\">tat tvam asi<\/em><span style=\"text-align: initial;font-size: 1em\"> (you are Brahman), either means \"you are like Param\u0101tm\u0101\" or it is actually <\/span><em style=\"text-align: initial;font-size: 1em\">atat tvam asi<\/em><span style=\"text-align: initial;font-size: 1em\"> \"you are not Brahman\"). Madhv\u0101c\u0101rya is considered as an incarnation of V\u0101yu (Air).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The next four of the following Dar\u015banas have \u015aaivamatam in common.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">6. Nakul\u012b\u015bap\u0101\u015bupatadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Madhv\u0101c\u0101rya's Dvaitam is considered as Vai\u1e63\u1e47avamatam (the doctrine of those who worship Vi\u1e63\u1e47u only as God). Some devotees of Mahe\u015bvara (\u015aiva) felt that the individuals who got Mukti (Mok\u1e63a) should still remain as D\u0101sas (servants) and Paratantra (dependent) and as such the Vai\u1e63\u1e47avamatam is full of Du\u1e25kha (misery). They proposed a theory called P\u0101\u015bupatadar\u015banam (the doctrine of \u015aiva) which consists of five entities \u2013<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">K\u0101ryam: The universe that is dependent is called K\u0101ryam.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">K\u0101ra\u1e47am: Parame\u015bvara (\u012a\u015bvara), who is independent is called K\u0101ra\u1e47am.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yoga\u1e25: Japa (recitation), Dhy\u0101na (meditation) etc. are called Yoga.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Vidhi: Bathing with holy powder etc. is Vidhi.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Du\u1e25kh\u0101nta: The Ai\u015bvarya (wealth) and \u012a\u015bvaratva that are available after the Du\u1e25khas (miseries) have lapsed and the same is called Du\u1e25kh\u0101nta (end of misery).<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">\u00a0 \u00a0 The above five are called Pa\u00f1catattv\u0101s (the five prerequisites required to attain the Tattvam or real knowledge). Pa\u015bu is a term that refers to the universe that is dependent. The term Pati refers to \u012a\u015bvara who is independent. The former is also called K\u0101ryam and the latter is K\u0101ra\u1e47am. The significance of P\u0101\u015bupatadar\u015banam is that in other \u015a\u0101stras, Du\u1e25khaniv\u1e5btti (end of misery) only is the result, whereas here there will be P\u0101ramai\u015bvaryapr\u0101pti (attaining the status of Parame\u015bvara) also. \u012a\u015bvara and Karma (nemesis) are the causes of Sukha (comfort) and Du\u1e25kha (misery) of an individual. \u012a\u015bvara does not require Karma but vice-versa is possible.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">7. \u015aaivadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u012a\u015bvara without the requirement of Karma \u2013 this statement of P\u0101\u015bupatas amounts to contending that \u012a\u015bvara is filled with Vai\u1e63amya (hatred) and Nairgh\u1e5b\u1e47ya (mercilessness). Therefore, P\u0101\u015bupatadar\u015bnam became unacceptable to some M\u0101he\u015bvaras (devotees of \u015aiva) and they floated another doctrine called \u015aaivadar\u015banam (the system of \u015aiva), wherein Parame\u015bvara with the requirement of Karma is considered as the K\u0101ra\u1e47am (cause).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The founders of \u015aaivadar\u015banam accept three Pad\u0101rthas (things) mainly \u2013<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pati (Lord): The term means \u015aiva. Since the things in the universe have got specific form, it is inferred that there was Parame\u015bvara before the emergence of the universe. His body is \u015a\u0101ktam (in the form of power).<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pa\u015bu (Being): The all-pervading J\u012bv\u0101tm\u0101 (individual soul) is called Pa\u015bu and the same is immutable.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">P\u0101\u015ba (Bond): There are four kinds of P\u0101\u015bas, such as Karma, from which one has to come out.<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">\u00a0 \u00a0 8.\u00a0 <\/strong><strong style=\"text-align: initial;font-size: 1em\">Pratyabhij\u00f1\u0101dar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Still some M\u0101he\u015bvaras (followers of \u015aaivamatam) differed with \u015aaivadar\u015banam as \"Karma, which is without consciousness and subsequently without desire, causes the universe\" is bad logic. Parame\u015bvara's desire (icch\u0101) is the cause of the universe and as per the scriptures, he is independent. Although there is difference between J\u012bva (individual) and J\u012bva, and between two Ja\u1e0dapad\u0101rthas (things without consciousness), for Parame\u015bvara there is no difference at all. The identity (T\u0101d\u0101tmya) of J\u012bva with Parame\u015bvara is known through self-experience, Inference and \u015aaiv\u0101gamas (systems on \u015aaivamatam). Therefore, argue these people, the theory of Pratyabhij\u00f1\u0101, which advocates the S\u0101k\u1e63\u0101tk\u0101ra (perception before the eyes) in the form of \"I am certainly \u012a\u015bvara, not different\", has to be accepted. One can have Parasiddhi (attaining Mok\u1e63a) and Aparasiddhi (reaching the divine abode) in due course through Pratyabhij\u00f1\u0101 and does not require Pr\u0101\u1e47\u0101y\u0101ma etc. which are tedious.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Five texts are prescribed, which constitute the Pratyabhij\u00f1\u0101\u015b\u0101stram \u2013 S\u016btram (rule), V\u1e5btti (meaning of the rule), Vivara\u1e47am (explanation), Laghuvimar\u015bin\u012b (brief analysis) and B\u1e5bhadvimar\u015bin\u012b (elaborate analysis).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There is no any qualification to learn this system. One should go for D\u0101syam (become a servant to whom Parame\u015bvara provides everything desired) through Pratyabhij\u00f1\u0101, i.e. \u015aivo'ham (I am \u015aiva). According to Pratyabhij\u00f1\u0101dar\u015banam, the existence of beings is dependent on J\u012bvanam\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">(life) or Caitanyam (consciousness). Caitanyam is a blend of J\u00f1\u0101na\u015bakti (capacity of cognition) and Kriy\u0101\u015bakti (capacity of action). Caitanya is also called Pram\u0101t\u0101 (one who measures). \u015aivas\u016btram says \u0100tm\u0101 is Caitanyam or Caitanyar\u016bpam (in the form of Caitanya). The shining form is J\u00f1\u0101nam (cognition). Building the universe is K\u0101rya (action).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">9. Rase\u015bvaradar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A faction of M\u0101he\u015bvaras, yet, while accepting identity of Parame\u015bvara with J\u012bva, hold that \"J\u012bvanmukti\" (attaining Mok\u1e63a while one is alive) is possible through making the \u015aar\u012bra (body) stable with \"Rasa\" (mercury) which is also called \"P\u0101rada\", the one which helps one reach the other bank of Sa\u1e43s\u0101ra (cycle of birth and death), i.e. Mok\u1e63a. The founders and propagators of Rase\u015bvaradar\u015banam assert that the six Dar\u015banas have shown the ways to Mok\u1e63a but only after death and therefore people may not trust it as an easily available and perceptible thing. As such one should protect the body by Rasas and Ras\u0101yana (tonics).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Govindabhagavatp\u0101d\u0101c\u0101rya explains that one should understand that money, body and enjoyment are short-lived and should try for Mok\u1e63a. Mok\u1e63a can be achieved through J\u00f1\u0101nam and J\u00f1\u0101nam from Abhy\u0101sa and Abhy\u0101sa is possible if the body is stable. How can the body which looks to be perishable become stable (Nitya)? \u2013 the body built of six ingredients such as skin, bones, blood etc. is no doubt, perishable. But the one born out of Rasa and Abhraka (mica), created by \u015aiva and Gaur\u012b (\u015aiva's wife) respectively, will be stable.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Rase\u015bvarasiddh\u0101nta records that there were many Devatas (Gods), Daityas (demons), Munis (sages) and M\u0101navas (human beings) who had attained divine body from Rasa and achieved J\u012bvanmukti.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There are eighteen Sa\u1e43sk\u0101ras (refinements \/ processes) of Rasa enumerated by \u0100c\u0101ryas that help one attain Siddhi (achievement). The Rasa\u015b\u0101stra (Science of Rasa) is not exclusively for Dh\u0101tuv\u0101da (process whereby iron is turned into gold) but it is for attaining Mok\u1e63a by injecting Rasa into the body. Rasa only is capable of making a body devoid of ageing and death. So by attaining Divyadeha (divine body) through Rasa\u015b\u0101stram and practicing Yoga, if one can perceive Paratattvam (Brahman) he would achieve Puru\u1e63\u0101rtha (Mok\u1e63a).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">10. Aul\u016bkyadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called Vai\u015be\u1e63ikadar\u015banam and K\u0101\u1e47\u0101dadar\u015banam. Ka\u1e47\u0101da, who was a sage and popular as the inventor of A\u1e47usiddh\u0101nta (Atomic theory) authored the S\u016btras of Vai\u015be\u1e63ikadar\u015banam. The very purpose of any \u0100stikadar\u015banam is Mok\u1e63a only. The Dar\u015banam starts with the analysis of Dharma. It consists of ten Adhy\u0101yas (chapters). Only two Pram\u0101\u1e47as (Means of knowledge), viz. Pratyak\u1e63am (Perception) and Anum\u0101nam (Inference) are accepted by Ka\u1e47\u0101da. \u015aabdapram\u0101\u1e47am (Statement) is included in Anum\u0101nam. Vai\u015be\u1e63ikam runs on three basic things \u2013 Udde\u015ba (naming), Lak\u1e63a\u1e47am (definition) and Par\u012bk\u1e63\u0101 (application of definition in an example). Only six Pad\u0101rthas (things), viz. Dravya (thing), Gu\u1e47a (quality), Karma (activity), S\u0101m\u0101nya (class), Vi\u015be\u1e63a (essential difference) and Samav\u0101ya (eternal relation) were enumerated by Ka\u1e47\u0101da and the Dar\u015banam used to be called \u1e62a\u1e6dpad\u0101rth\u012b (a system of six things). Abh\u0101va (non-existence) was discussed by Ka\u1e47\u0101da at a later stage. As the time passed scholars added Abh\u0101va to the earlier six Pad\u0101rthas and made it Saptapad\u0101rth\u012b (a system of seven things).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">Dravya is of nine types - P\u1e5bthiv\u012b (earth), Ap (water), Tejas (fire), V\u0101yu (air), \u0100k\u0101\u015ba (space), K\u0101la (time), Dik (direction), \u0100tm\u0101 (soul) and Manas (mind). Ka\u1e47\u0101da also enumerates twenty four Gu\u1e47as and five kinds of Karma. S\u0101m\u0101nyam is of two types \u2013 Paras\u0101m\u0101nyam and Aparas\u0101m\u0101nyam. Satt\u0101 (existence) which is associated with Dravya, Gu\u1e47a and Karma, is called Paras\u0101m\u0101nyam. Dravyatva, Gu\u1e47atva etc., i.e. the inherent and eternal property, is called Aparas\u0101m\u0101nyam. A property that causes difference between small and big etc. is called Vi\u015be\u1e63a. It is due to this Vi\u015be\u1e63a that the Dar\u015bana is called Vai\u015be\u1e63ikadar\u015banam. Samav\u0101ya is relation and is of three types. Abh\u0101va is non-existence and it is of four types. Vai\u015be\u1e63ikas believe that the universe is built by union of Param\u0101\u1e47us (minutest particle of atom), which have got action and property. Ka\u1e47\u0101da accepts the authority of Veda, which is authored by \u012a\u015bvara (he suggests this).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">According to Vai\u015be\u1e63ikadar\u015banam one, who follows Yoga, would achieve Mok\u1e63a.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">11.\u00a0 <\/strong><strong style=\"text-align: initial;font-size: 1em\">Ak\u1e63ap\u0101dadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is popular as Ny\u0101yadar\u015banam. In most of the concepts Ny\u0101ya follows Vai\u015be\u1e63ika and consists of five Adhy\u0101yas (chapters). Ak\u1e63ap\u0101da or Gautama, a sage, had authored Ny\u0101yadar\u015banam and the very purpose is, like Vai\u015be\u1e63ika, attaining Mok\u1e63a through Tattvaj\u00f1\u0101nam (knowledge of real truth).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Examination of the noumenon of a thing with Pram\u0101\u1e47as (Means of knowledge) is called Ny\u0101ya. Veda, which is authored by \u012a\u015bvara, is an authority just like \u0100yurveda \u2013 holds Ak\u1e63ap\u0101da. Naiy\u0101yikas (followers of Ny\u0101yadar\u015banam) accept four Pram\u0101\u1e47as \u2013 Pratyak\u1e63am (Perception), Anum\u0101nam (Inference), Upam\u0101nam (Simile) and \u015aabda (Statement).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In Ny\u0101yadar\u015banam, the stress is on Anum\u0101na. It is of two types \u2013 Sv\u0101rth\u0101num\u0101na and Par\u0101rth\u0101num\u0101na. The former is for self and the latter is for others. One notices smoke emanating from fire in a kitchen. He goes out and comes across smoke emanating from a hill at a faraway place. Following earlier experience he declares that there is fire on the hill. When he wants to make the inferential knowledge known to another person then he would employ a five-membered discourse (Mah\u0101v\u0101kyam) and the same is called Ny\u0101ya. The five members are called sub-sentences with \u0100k\u0101\u1e45k\u1e63\u0101 (mutual expectancy), Yogyat\u0101 (compatibility) and \u0100satti (proximity). Pratij\u00f1\u0101 (statement), Hetu (reason), Ud\u0101hara\u1e47a (example), Upanaya (bringing the example closer to present issue) and Nigamanam (repeating the Pratij\u00f1\u0101) \u2013 these are the five Avayavas (members) of Par\u0101rth\u0101num\u0101nam. Ak\u1e63ap\u0101da divides Kath\u0101 (disputation) into three \u2013<\/span><\/p>\r\n\r\n<ol>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">V\u0101da: V\u0101da is the discussion in which the participant takes one side, supports with arguments and also refutes other's arguments.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jalpa: Jalpa is the argument where the aim is to win over the other; both the sides may win and Nigrahasth\u0101na (causes of defeat) etc. are also employed.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Vitan\u1e0da: It is a cavil, wherein one goes on refuting the other without a desire to conquer.<\/span><\/li>\r\n<\/ol>\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u00a0 \u00a0Twenty two Hetv\u0101bh\u0101sas (that look like causes and are used to defeat others) are enumerated by Gautama. The meaning of a \u015aabda is defined as any one of J\u0101ti (class), \u0100k\u1e5bti (form) and Vyakti (individual). Ny\u0101yadar\u015banam openly accepts the authority of Veda and its author, \u012a\u015bvara. Gautama rules that through the real knowledge of sixteen enumerated Pad\u0101rthas (things) one\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">would\u00a0 attain\u00a0 Mok\u1e63a. \u015aabda\u00a0 is considered asAnitya (momentary)\u00a0\u00a0 by\u00a0 Naiy\u0101yikas.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pram\u0101\u1e47a\u015b\u0101stram is a synonym of Ny\u0101ya.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">12. Jaiminidar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called M\u012bm\u0101\u1e43s\u0101dar\u015banam \/ V\u0101kya\u015b\u0101stram \/ P\u016brvatantram \/ P\u016brvam\u012bm\u0101\u1e43s\u0101dar\u015banam etc. Veda can be divided into two parts following the purpose they serve \u2013 Mantrabr\u0101hma\u1e47abh\u0101ga and Upani\u1e63adbh\u0101ga. The former advocates Dharma in the form of Y\u0101ga (rite) that results in Svarga (heaven). The latter advocates J\u00f1\u0101nam that would help in attaining Mok\u1e63a. The Dar\u015bana that deals with the analysis of the first part (p\u016brvabh\u0101ga) of Veda is called P\u016brvam\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jaimini was the sage who authored the S\u016btras of P\u016brvam\u012bm\u0101\u1e43s\u0101 in twelve Adhy\u0101yas. There are one thousand Adhikara\u1e47as (a portion in which a specific aspect is discussed and the conclusion is offered). The Ny\u0101yas (norms), arrived at the end of Adhikara\u1e47as, are useful in deciding the meaning of different sentences and thus this Dar\u015banam is useful in all kinds of literature. Jaimini defines a V\u0101kyam (sentence) and Mah\u0101v\u0101kyam (discourse) and this is useful for both Vedic and secular sentences. Jaiminidar\u015banam is also called Karmam\u012bm\u0101\u1e43s\u0101 as it discusses the Karmas (rites) such as Y\u0101ga. \u0100tm\u0101 is accepted by M\u012bm\u0101\u1e43sakas but they do not believe in Pralaya (end of the universe). According to M\u012bm\u0101\u1e43s\u0101 \u015aabda is Nitya (immutable) and so also Veda, i.e. it has got neither a beginning nor an end.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jaimini holds that Veda is Apauru\u1e63eya, i.e. not authored by human beings and therefore, is flawless. So far as the Pram\u0101\u1e47as are concerned, Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile) and \u015aabda (Statement) are generally accepted by all M\u012bm\u0101\u1e43sakas. While Prabh\u0101kara added Arth\u0101patti (Implication), Kum\u0101rila added Anupalabdhi (Non-availability) also to the four Pram\u0101\u1e47as. M\u012bm\u0101\u1e43sakas hold that Veda is a Pram\u0101\u1e47a (Means of knowledge) on its own, i.e. does not require Pratyak\u1e63a etc.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The gamut of sentences in Veda would have their purport in Karma, i.e. Y\u0101ga etc. Jaimini rules that J\u0101ti (class) is Pad\u0101rtha (meaning of a \u015aabda) and Vyakti (individual) comes as secondary. Also Vidhi is important and others are secondary.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">13. P\u0101\u1e47inidar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called Vy\u0101kara\u1e47am, Pada\u015b\u0101stram, \u015aabd\u0101nu\u015b\u0101sanam and \u015aabda\u015b\u0101stram. Earlier to P\u0101\u1e47ini there were different works for the analysis of \u015aabdas \u2013 Pr\u0101ti\u015b\u0101khy\u0101 for Vaidika\u015babdas (\u015aabdas in Veda) and Vy\u0101kara\u1e47am for Laukika\u015babdas (\u015aabdas in secular literature). It was P\u0101\u1e47ini who put both in a nutshell \u2013 A\u1e63\u1e6d\u0101dhy\u0101y\u012b (a book of eight chapters) and as a result P\u0101\u1e47ini's A\u1e63\u1e6d\u0101dhy\u0101y\u012b only is fit to be called Ved\u0101\u1e45gavy\u0101kara\u1e47am.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">While dealing with the concept of \u015aabda, Pata\u00f1jali, in his Mah\u0101bh\u0101\u1e63yam, discusses the philosophical meaning of Spho\u1e6da (the \u015aabda that is immutable) and this paved the way of P\u0101\u1e47in\u012byam to enter the ranks of Dar\u015banas. By realizing \u015aabdabrahma (Brahman that is in the form of \u015aabda) one would get at Parabrahman. Following Pata\u00f1jali, Bhart\u1e5bhari, the author of the great commentary on Mah\u0101bh\u0101\u1e63yam called V\u0101kyapad\u012byam, established Spho\u1e6dav\u0101da (the theory of Spho\u1e6da) in unequivocal terms. When a speaker pronounces a sentence with ten Var\u1e47as (phonemes) each Var\u1e47a perishes as soon as it is uttered. So by the time the tenth letter is pronounced, all the earlier nine Var\u1e47as are gone. In other words, since all the Var\u1e47as of the\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">sentence are not available simultaneously it is simply impossible to get the meaning of the sentence. Nevertheless, the speaker claims he got the sentence. How this became possible? The answer is Nitya\u015babda (the immutable \u015aabda) without any parts and is in fact Brahman only, but in the form of \u015aabda.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">So P\u0101\u1e47in\u012byam, finally blended with Ved\u0101nta and as such it is a Dar\u015banam, which would show a path of Mok\u1e63a. According to P\u0101\u1e47inidar\u015banam, the Prak\u1e5bti, Pratyaya, Pada (root, suffix, word) etc. are artificially generated to compile the Ved\u0101\u1e45gam called Vy\u0101kara\u1e47am. But the truth is that \u015aabda is Nitya (immutable) and its actual form is Brahman only.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">P\u0101\u1e47in\u012byas accept both J\u0101ti (class) and Dravyam (individual) for the analysis that would culminate in Brahmaj\u00f1\u0101nam (knowledge of Brahman itself), rather they claim it is a direct path to Mok\u1e63a.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">14. S\u0101\u1e43khyadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khya means J\u00f1\u0101nam (spiritual knowledge). On the other hand, the number of twenty five of the accepted Tattvas (basic things) is important for the followers of this Dar\u015banam. So it is called S\u0101\u1e43khyadar\u015banam. Sage Kapila was the author of S\u0101\u1e43khyas\u016btras. Presently most of the people depend upon the K\u0101rikas (verses) of \u012a\u015bvarak\u1e5b\u1e63\u1e47a, which closely follow the S\u016btras of Kapila.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Prak\u1e5bti is of eight types \u2013<\/span><\/p>\r\n\r\n<ol>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pradh\u0101nam: There is one basic thing called Pradh\u0101nam or M\u016blaprak\u1e5bti and it is a conglomeration of three Gu\u1e47as (properties), viz. Sattva, Rajas and Tamas. Sattva causes Sukham (comfort), Rajas causes Du\u1e25kham (misery) and Tamas causes Moha (ignorance).<\/span><\/li>\r\n \t<li style=\"text-align: justify\">Mahat: Also called Buddhi (intellect), this is born out of Pradh\u0101nam and has got the three Gu\u1e47as. Sattvagu\u1e47a dominates.<\/li>\r\n \t<li style=\"text-align: justify\">Aha\u1e43k\u0101ra: Just like Mahat, Aha\u1e43k\u0101ra (individuality) is of three types \u2013 S\u0101ttvika, R\u0101jasa and T\u0101masa. Aha\u1e43k\u0101ra is born out of Mahat.<\/li>\r\n \t<li style=\"text-align: justify\">- viii.Tanm\u0101tras: Tanm\u0101tras are the minutest particles by which the Pa\u00f1cabh\u016btas (five elements) are formed. \u015aabdatanm\u0101tra (particles of \u015aabda), Spar\u015batanm\u0101tra (particles of touch), R\u016bpatanm\u0101tra (particles of form), Rasatanm\u0101tra (particles of taste) and Gandhatanm\u0101tra (particles of smell). The above five Tanm\u0101tras cause the formation of Pa\u00f1camah\u0101bh\u016btas, viz. \u0100k\u0101\u015ba (sky), V\u0101yu (air), Tejas (fire), Jala (water) and P\u1e5bthiv\u012b (earth), respectively.<\/li>\r\n<\/ol>\r\n<p style=\"text-align: justify\">\u00a0 \u00a0 There are five J\u00f1\u0101nendriyas (organs of sense), viz. Tvak (skin), Cak\u1e63us (eye), \u015arotra (ear), Jihv\u0101 (tongue) and Ghr\u0101\u1e47a (nose). There are five Karmendriyas (organs of action), viz. V\u0101k (speech), P\u0101da (foot), P\u0101\u1e47i (hand), P\u0101yu (anus) and Upasth\u0101 (generative organ). Manas (mind) is also considered as an Indriya (organ of sense or action) of both types. Consequently there are eleven organs of sense and action (Indriyas).<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The total of eight Prak\u1e5btis, eleven Indriyas and five Bh\u016btas, i.e. twenty four are Tattvas. Puru\u1e63a (J\u012bv\u0101tm\u0101 or individual soul) is the twenty fifth Tattvam. M\u016blaprak\u1e5bti is the conglomeration of\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">twenty four Tattvas. Puru\u1e63a is independent and Nitya (immutable). By knowing the difference between Pradh\u0101na and Puru\u1e63a one would attain Kaivalyam (Mok\u1e63a).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khyas accept three Pram\u0101\u1e47as \u2013 Pratyak\u1e63a (Perception), Anum\u0101na (Inference) and \u015aabda (Statement). So far as the K\u0101ryak\u0101ra\u1e47abh\u0101va (relation of cause and effect)is concerned, S\u0101\u1e43khyas advocate Satk\u0101ryav\u0101da, i.e. both K\u0101rya and K\u0101ra\u1e47a are Sat (existing). \u012a\u015bvara is not accepted by Kapilas\u0101\u1e43khyam. Prak\u1e5bti and Puru\u1e63a, like lame and blind persons, have got mutual expectancy that causes S\u1e5b\u1e63\u1e6di (creation). After exposing self, Prak\u1e5bti retires. Then Puru\u1e63a gets Kaivalyam.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">15<\/strong><span style=\"text-align: initial;font-size: 1em\">.<\/span><strong style=\"text-align: initial;font-size: 1em\"> P\u0101ta\u00f1jaladar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called S\u0101\u1e43khyapravacanam and Yog\u0101nu\u015b\u0101sanam. The original \u015a\u0101sanam (system) was by Hira\u1e47yagarbha and the presently available work is by Pata\u00f1jali. \u012a\u015bvara is accepted by this system and, therefore, it is also called Se\u015bvaras\u0101\u1e43khyam. Pata\u00f1jali's Yog\u0101nu\u015b\u0101sanam consists of four P\u0101das (chapters) viz. Sam\u0101dhip\u0101da, S\u0101dhanap\u0101da, Vibh\u016btip\u0101da and Kaivalyap\u0101da.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yoga means \"arresting the mind's behaviour\". Yogas (followers of Yoga) accept all the twenty five Tattvas, viz. the eight Prak\u1e5btis, eleven Indriyas, five Mah\u0101bh\u016btas and Puru\u1e63a. Rather another Tattvam (basic thing) called \u012a\u015bvara is also accepted and as such there are twenty six Tattvas in Yoga.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is called A\u1e63\u1e6d\u0101\u1e45gayoga \u2013<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yama: Satyam (truth), Ahi\u1e43s\u0101 (non-violence) etc.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Niyama: \u015aauca (cleanliness), Santo\u1e63a (happiness), \u012a\u015bvarapra\u1e47idh\u0101nam (devotion to \u012a\u015bvara) etc.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100sanam: Keeping the body, firm and comfortable, in different specific positions.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pr\u0101\u1e47\u0101y\u0101ma: Arresting the air flow by holding the breath.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Praty\u0101h\u0101ra: Through Pr\u0101\u1e47\u0101y\u0101ma the sense organs stop their functions and imitate the form of Cittam (mind). This is called Praty\u0101h\u0101ra.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dh\u0101ra\u1e47\u0101: Concentrating the Cittam in a single place.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dhy\u0101nam: A continuous undisturbed flow of modification of the form of the thing being thought of in which nothing else would be there.<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sam\u0101dhi: The mental state in which nothing except the thing being thought of, will be there.<\/span><\/li>\r\n<\/ul>\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">\u00a0 \u00a0The last three, i.e. Dh\u0101ra\u1e47a, Dhy\u0101na and Sam\u0101dhi are called Sa\u1e43yama, that are useful in concentration on only one thing. Just like S\u0101\u1e43khyas, Yogas also accept three Pram\u0101\u1e47as, viz. Pratyak\u1e63a (Perception), Anum\u0101na (Inference) and \u015aabda (Statement). Kaivalyam or Mok\u1e63a through cleansing the mind is what is preached by Yoga.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">A Yog\u012b will have the capacity to read others' mind, to perceive past, present and future, to understand the languages of birds and animals, to disappear at will etc. Abhy\u0101sa (regular exercise) and Vair\u0101gya (detachment) are the prerequisites of Kaivalya.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">\u015a\u0101\u1e45karadar\u015banam<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The most popular among Dar\u015banas is the Advaitadar\u015banam, a system that advocates non-difference of J\u012bv\u0101tm\u0101 (individual soul) and Param\u0101tm\u0101 (universal soul). Advaitins do not accept anything other than Brahman, which is the very cause of universe. This Ved\u0101nta\u015b\u0101stra (since it takes the text of Upani\u1e63ats) consists of four Adhy\u0101yas and B\u0101dar\u0101ya\u1e47a was the author. This is also called Brahmam\u012bm\u0101\u1e43s\u0101 as realizing Brahman is the very purpose of this \u015a\u0101stram and it is put on the top of all Dar\u015banas. Attaining Mok\u1e63a through J\u00f1\u0101nam (spiritual knowledge) is the theme of Ved\u0101nta. Since this system deals with the latter (Uttara) part of Veda, called Upani\u1e63ad, it is styled Uttaram\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khyas advocate Pari\u1e47\u0101mav\u0101da \u2013 the theory of evolution \u2013 the universe had emerged through evolution of Pradh\u0101nam or Prak\u1e5bti. Ved\u0101ntins follow Vivartav\u0101da \u2013 attaining another form without giving up its original form. So Brahman itself transforms into different things while the original form is still intact. As a result the Jagat (universe) is Mithy\u0101 (myth or unreal) and Brahman only is Satyam (real). It is due to Avidy\u0101 (nescience) that a person takes the universe as real. Once the same person attains Brahmaj\u00f1\u0101na through Ved\u0101nta he would come out of the illusion and gets Mok\u1e63a.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u015aa\u1e45kar\u0101c\u0101rya initially explains the purport of Upani\u1e63ats in Brahman and then goes to refute the arguments of S\u0101\u1e43khya, Vai\u015be\u1e63ika, Bauddha etc. Sagu\u1e47abrahmop\u0101san\u0101 (worship of Brahman with qualifiers, i.e. form etc.) and Nirgu\u1e47abrahmop\u0101san\u0101 (worship of sheer Brahman) are explained to attain Mok\u1e63a. The contradiction between different Vedic texts is also solved.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Ved\u0101ntadar\u015bana is considered on the top of all Dar\u015banas and compared with a lion. \u015aa\u1e45kar\u0101c\u0101rya does not accept coherence between P\u016brvam\u012bm\u0101\u1e43s\u0101 and Uttaram\u012bm\u0101\u1e43s\u0101 as they deal with different things, i.e. Karma and Brahma. Ved\u0101ntins accept six Pram\u0101\u1e47as (Means of knowledge) \u2013 Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile), \u015aabda (Statement), Arth\u0101patti (Assumption) and Anupalabdhi (Non-perception). In most of the matters related to analysis, Ved\u0101nta follows P\u016brvam\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\r\n\r\n<\/div>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><strong>you can view video on Introduction to Dar\u015banas <\/strong><\/td>\r\n<td><a href=\"https:\/\/youtu.be\/zuZUv4cANHg\" target=\"_blank\" rel=\"noopener\"><img class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n&nbsp;\r\n\r\n<strong>Bibliography<\/strong>\r\n<ul>\r\n \t<li style=\"text-align: justify\">Mah\u0101bh\u0101\u1e63yamPata\u00f1jali, Chowkhamba, Varanasi, 1981.<\/li>\r\n \t<li style=\"text-align: justify\">M\u012bm\u0101\u1e43s\u0101dar\u015banamJaimini, Anandasrama, Poona, 1930.<\/li>\r\n \t<li style=\"text-align: justify\">Ny\u0101yabh\u0101\u1e63yamV\u0101tsy\u0101yana, Chowkhamba, Varanasi, 1925.<\/li>\r\n \t<li style=\"text-align: justify\">S\u0101\u1e43khyak\u0101rik\u0101\u012a\u015bvarak\u1e5b\u1e63\u1e47a, Bharatiya Vidya Bhavan, Varanasi, 1991.<\/li>\r\n \t<li style=\"text-align: justify\">\u015a\u0101\u1e45karabh\u0101\u1e63yam\u015aa\u1e45kar\u0101c\u0101ryaPandurangaJawaji, Mumbai, 1938.<\/li>\r\n \t<li style=\"text-align: justify\">Sarvadar\u015banasagrahaS\u0101ya\u1e47am\u0101dhavaBhandarkar Oriental Research Institute, Pune, 1978.<\/li>\r\n \t<li style=\"text-align: justify\">Vai\u015bei\u1e63ikadar\u015banam, Ka\u1e47\u0101da, Chowkhamba, Varanasi, 1926.<\/li>\r\n \t<li style=\"text-align: justify\">V\u0101kyapad\u012byamBhart\u1e5bhari, Bhandarkar Oriental Research Institute, Poona, 1978.<\/li>\r\n \t<li style=\"text-align: justify\">Yogas\u016btrasPata\u00f1jali, Government Central Press, Bombay, 1917.<\/li>\r\n<\/ul>","rendered":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/zuZUv4cANHg\" target=\"_blank\" rel=\"noopener\"><img decoding=\"async\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"75px\" height=\"75px;\" \/><\/a><br \/>\n<\/span><\/div>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p style=\"text-align: justify\"><strong>Introduction<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Dar\u015banam is an instrument that is useful to know the Tattvam (Truth \/ noumenon). The great sages of ancient India strived during the course of time, to investigate into things thatare beyond perception. It is a fact that the roots of all the Dar\u015banas are in Veda (Upani\u1e63ats included). Each Dar\u015bana (System of Indian Philosophy) advocates a path, that is claimed to be perfect, to achieve the goal. Sometimes a single sentence is interpreted differently by different D\u0101r\u015banikas (systemists). Chiefly the Dar\u015banas can be put under two headings \u2013 \u0100stikadar\u015banas (those which accept the authority of Veda) and N\u0101stikadar\u015banas (those which do not accept the authority of Veda). The stratification of Indian society over the ages became complicated due to many Dar\u015banas, each of which could influence a substantial group of people.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The gamut of Dar\u015banas can be put under two headings:<\/p>\n<p>&nbsp;<\/p>\n<ul>\n<li style=\"text-align: justify\">\u0100stikadar\u015banas: The Dar\u015banas which accept the authority of Veda fall under this category. S\u0101\u1e43khya, Yoga, Ny\u0101ya, Vai\u015be\u1e63ika, P\u016brvam\u012bm\u0101\u1e43s\u0101 and Uttaram\u012bm\u0101\u1e43s\u0101 (Ved\u0101nta) \u2013 are \u0100stikadar\u015banas and are called \u1e62a\u1e0ddar\u015banas.<\/li>\n<li style=\"text-align: justify\">N\u0101stikadar\u015banas: The Dar\u015banas which do not accept the authority of Veda are considered as N\u0101stikadar\u015banas. C\u0101rvaka, Sautr\u0101ntika, Vaibh\u0101\u1e63ika, Yog\u0101c\u0101ra, M\u0101dhyamika and \u0100rhata (Jaina) \u2013 are called N\u0101stikadar\u015banas. The middle four of the above six fall under Bauddhadar\u015banam.<\/li>\n<\/ul>\n<p style=\"text-align: justify\">The author of the popular treatise on Dar\u015banas, viz. Sarvadar\u015banasa\u1e43graha, S\u0101ya\u1e47am\u0101dhav\u0101c\u0101rya (or M\u0101dhav\u0101c\u0101rya) discusses sixteen Dar\u015banas in the following order \u2013<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong>1. C\u0101rv\u0101kadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">C\u0101rv\u0101kas (atheists) do not believe either in the authority of Veda or in the existence of God. Out of the five elements they accept only four, viz. earth, fire, water and air. Out of the four major Pram\u0101\u1e47as (Means of knowledge), viz. Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile) and \u015aabda (Statement), C\u0101rv\u0101kas accept Pratyak\u1e63a only. They also argue that Vedas,\u00a0<span style=\"font-size: 1em;text-align: initial\">Y\u0101gas and other rites are created by selfish people and have no use, whatsoever. Enjoyment of life is the ultimate goal \u2013 declare C\u0101rv\u0101kas.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">2. Bauddhadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Bauddhas (followers of this system) do not believe in the authority of Veda nor do they support Y\u0101ga etc. Unlike C\u0101rv\u0101kas they accept two Means of Knowledge, viz. Pratyak\u1e63a and Anum\u0101na (Perception and Inference). Bauddhas are popular as K\u1e63a\u1e47ikav\u0101dins (who argue that everything in the universe is momentary). J\u0101ti (class) or S\u0101m\u0101nyam is refuted altogether. There are four sects among Bauddhas.<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The M\u0101dhyamikas or \u015a\u016bnyav\u0101dins believe in nihilism, i.e. things in the universe are non-existent.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Yog\u0101c\u0101ra holds that everything is Vij\u00f1\u0101na, i.e. in the form of cognition.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The above two sects fall under Mah\u0101y\u0101na School whereas the following two belong to H\u012bnay\u0101na School.<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sautr\u0101ntika advocates a different theory \u2013 both the intellectual \/ imaginary and outside \/ real things do exist. But the cognition related to outside things is subject to\u00a0<\/span><span style=\"text-align: initial;font-size: 1em\">Anum\u0101na (inference).<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Vaibh\u0101\u1e63ikas hold that the outside things are a subject of Pratyak\u1e63a (Perception).<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100layavij\u00f1\u0101na, Prav\u1e5bttivij\u00f1\u0101na, Pa\u00f1caskandhas and \u0100ryasatyas are the other issues that require attention.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">3. \u0100rhatadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100rhatas propose Ratnatrayam (three gems), i.e. Samyagdar\u015banam (interest in the teachings of Arhata), Samyagj\u00f1\u0101nam (to know the real form etc. of &#8220;things&#8221;) and Samyakc\u0101ritram (completely renouncing connections with sin). These three combinedly, and not separately cause Mok\u1e63a. In \u0100rhata&#8217;s doctrine there will be two things \u2013 J\u012bva or Cit (cognition personified) and Aj\u012bva or Acit (thing without consciousness). Viveka (wisdom) is simply to know Cit and Acit. Jainas advocate a Ny\u0101ya (norm) called Saptabha\u1e45giny\u0101ya (a maxim in which both existence and non-existence do exist and such a state is divided into seven). This is also called Sy\u0101dv\u0101da (an argument in which an &#8220;undecided state&#8221; is indicated).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There are two sects among Jainas \u2013 \u015avet\u0101mbara (who don a white dress) and Digambara (who go naked).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">4. Vi\u015bi\u1e63\u1e6d\u0101dvaitadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Saptabha\u1e45giny\u0101ya of Jainas is refuted by R\u0101m\u0101nuj\u0101c\u0101rya (Brahmas\u016btram 2.2.31). The system advocated by R\u0101m\u0101nuj\u0101c\u0101rya of South India holds that there are three things (Pad\u0101rth\u0101\u1e25) \u2013 Cit or J\u012bva (individual), Acit (universe) and \u012a\u015bvara (Vi\u1e63\u1e47u). The same are referred to by the terms Bhokt\u0101, Bhogya and Niy\u0101maka respectively. R\u0101m\u0101nuja also rules that all the \u015aabdas in the universe denote Param\u0101tman only. Followers of this system interpret the word &#8220;Brahman&#8221; as applicable to V\u0101sudeva \/ Vi\u1e63\u1e47u. Bhakti (devotion) is a kind of J\u00f1\u0101nam (cognition) in which the purpose, i.e. Parame\u015bvara (Vi\u1e63\u1e47u) and detachment are embedded and is\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">considered as the only device to reach Puru\u1e63ottama (Vi\u1e63\u1e47u). Pratyak\u1e63a, Anum\u0101na and \u015aabda are the Pram\u0101\u1e47as acceptable to Vi\u015bi\u1e63\u1e6d\u0101dvaitins. They follow P\u0101\u00f1car\u0101tr\u0101gama.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">5. Dvaitadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100nandat\u012brtha (Madhv\u0101c\u0101rya) differed with R\u0101m\u0101nuj\u0101c\u0101rya in certain aspects and floated a theory called Dvaitadar\u015banam. The Tattvam is of two types \u2013 Svatantra (independent) and Paratantra (dependent). Svatantra is none other than Vi\u1e63\u1e47u, who is beyond any blemish and a bank of virtues. The Dvaita system advocates Bheda (difference) between J\u012bva (individual) and Parame\u015bvara (Vi\u1e63\u1e47u). J\u012bva has to serve (sev\u0101) Vi\u1e63\u1e47u (only).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sev\u0101 is of three types \u2013<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A\u1e45kanam \u2013 Marking of Sudar\u015banam (the disc of Vi\u1e63\u1e47u) in the right hand and \u015aa\u1e45kham (conch of Vi\u1e63\u1e47u) in the left hand.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">N\u0101makara\u1e47am \u2013 Naming the children with the names of Vi\u1e63\u1e47u. So while calling them, one would pronounce the names of Vi\u1e63\u1e47u.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Bhajanam (Worship) \u2013 It is of ten types and is to be performed through V\u0101k (speech), K\u0101ya (body) and Manas (mind). All the ten kinds of Bhajanam has to be submitted to N\u0101r\u0101ya\u1e47a (Vi\u1e63\u1e47u).<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">According to Dvaita, there are five kinds of Bheda (differences) \u2013 between J\u012bva (individual) and \u012a\u015bvara (Vi\u1e63\u1e47u); between Ja\u1e0da (a thing without consciousness) and \u012a\u015bvara; between J\u012bva and J\u012bva; between J\u012bva and Ja\u1e0da; and between Ja\u1e0da and Ja\u1e0da.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dvaitins hold that the T\u0101tparyam (purport) of all Vedas, Pur\u0101\u1e47as etc. is in the great personality called Vi\u1e63\u1e47u.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Madhv\u0101c\u0101rya comments that the popular sentence from Ch\u0101ndogyopani\u1e63at, i.e. <\/span><em style=\"text-align: initial;font-size: 1em\">tat tvam asi<\/em><span style=\"text-align: initial;font-size: 1em\"> (you are Brahman), either means &#8220;you are like Param\u0101tm\u0101&#8221; or it is actually <\/span><em style=\"text-align: initial;font-size: 1em\">atat tvam asi<\/em><span style=\"text-align: initial;font-size: 1em\"> &#8220;you are not Brahman&#8221;). Madhv\u0101c\u0101rya is considered as an incarnation of V\u0101yu (Air).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The next four of the following Dar\u015banas have \u015aaivamatam in common.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">6. Nakul\u012b\u015bap\u0101\u015bupatadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Madhv\u0101c\u0101rya&#8217;s Dvaitam is considered as Vai\u1e63\u1e47avamatam (the doctrine of those who worship Vi\u1e63\u1e47u only as God). Some devotees of Mahe\u015bvara (\u015aiva) felt that the individuals who got Mukti (Mok\u1e63a) should still remain as D\u0101sas (servants) and Paratantra (dependent) and as such the Vai\u1e63\u1e47avamatam is full of Du\u1e25kha (misery). They proposed a theory called P\u0101\u015bupatadar\u015banam (the doctrine of \u015aiva) which consists of five entities \u2013<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">K\u0101ryam: The universe that is dependent is called K\u0101ryam.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">K\u0101ra\u1e47am: Parame\u015bvara (\u012a\u015bvara), who is independent is called K\u0101ra\u1e47am.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yoga\u1e25: Japa (recitation), Dhy\u0101na (meditation) etc. are called Yoga.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Vidhi: Bathing with holy powder etc. is Vidhi.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Du\u1e25kh\u0101nta: The Ai\u015bvarya (wealth) and \u012a\u015bvaratva that are available after the Du\u1e25khas (miseries) have lapsed and the same is called Du\u1e25kh\u0101nta (end of misery).<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">\u00a0 \u00a0 The above five are called Pa\u00f1catattv\u0101s (the five prerequisites required to attain the Tattvam or real knowledge). Pa\u015bu is a term that refers to the universe that is dependent. The term Pati refers to \u012a\u015bvara who is independent. The former is also called K\u0101ryam and the latter is K\u0101ra\u1e47am. The significance of P\u0101\u015bupatadar\u015banam is that in other \u015a\u0101stras, Du\u1e25khaniv\u1e5btti (end of misery) only is the result, whereas here there will be P\u0101ramai\u015bvaryapr\u0101pti (attaining the status of Parame\u015bvara) also. \u012a\u015bvara and Karma (nemesis) are the causes of Sukha (comfort) and Du\u1e25kha (misery) of an individual. \u012a\u015bvara does not require Karma but vice-versa is possible.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">7. \u015aaivadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u012a\u015bvara without the requirement of Karma \u2013 this statement of P\u0101\u015bupatas amounts to contending that \u012a\u015bvara is filled with Vai\u1e63amya (hatred) and Nairgh\u1e5b\u1e47ya (mercilessness). Therefore, P\u0101\u015bupatadar\u015bnam became unacceptable to some M\u0101he\u015bvaras (devotees of \u015aiva) and they floated another doctrine called \u015aaivadar\u015banam (the system of \u015aiva), wherein Parame\u015bvara with the requirement of Karma is considered as the K\u0101ra\u1e47am (cause).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The founders of \u015aaivadar\u015banam accept three Pad\u0101rthas (things) mainly \u2013<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pati (Lord): The term means \u015aiva. Since the things in the universe have got specific form, it is inferred that there was Parame\u015bvara before the emergence of the universe. His body is \u015a\u0101ktam (in the form of power).<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pa\u015bu (Being): The all-pervading J\u012bv\u0101tm\u0101 (individual soul) is called Pa\u015bu and the same is immutable.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">P\u0101\u015ba (Bond): There are four kinds of P\u0101\u015bas, such as Karma, from which one has to come out.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">\u00a0 \u00a0 8.\u00a0 <\/strong><strong style=\"text-align: initial;font-size: 1em\">Pratyabhij\u00f1\u0101dar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Still some M\u0101he\u015bvaras (followers of \u015aaivamatam) differed with \u015aaivadar\u015banam as &#8220;Karma, which is without consciousness and subsequently without desire, causes the universe&#8221; is bad logic. Parame\u015bvara&#8217;s desire (icch\u0101) is the cause of the universe and as per the scriptures, he is independent. Although there is difference between J\u012bva (individual) and J\u012bva, and between two Ja\u1e0dapad\u0101rthas (things without consciousness), for Parame\u015bvara there is no difference at all. The identity (T\u0101d\u0101tmya) of J\u012bva with Parame\u015bvara is known through self-experience, Inference and \u015aaiv\u0101gamas (systems on \u015aaivamatam). Therefore, argue these people, the theory of Pratyabhij\u00f1\u0101, which advocates the S\u0101k\u1e63\u0101tk\u0101ra (perception before the eyes) in the form of &#8220;I am certainly \u012a\u015bvara, not different&#8221;, has to be accepted. One can have Parasiddhi (attaining Mok\u1e63a) and Aparasiddhi (reaching the divine abode) in due course through Pratyabhij\u00f1\u0101 and does not require Pr\u0101\u1e47\u0101y\u0101ma etc. which are tedious.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Five texts are prescribed, which constitute the Pratyabhij\u00f1\u0101\u015b\u0101stram \u2013 S\u016btram (rule), V\u1e5btti (meaning of the rule), Vivara\u1e47am (explanation), Laghuvimar\u015bin\u012b (brief analysis) and B\u1e5bhadvimar\u015bin\u012b (elaborate analysis).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There is no any qualification to learn this system. One should go for D\u0101syam (become a servant to whom Parame\u015bvara provides everything desired) through Pratyabhij\u00f1\u0101, i.e. \u015aivo&#8217;ham (I am \u015aiva). According to Pratyabhij\u00f1\u0101dar\u015banam, the existence of beings is dependent on J\u012bvanam\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">(life) or Caitanyam (consciousness). Caitanyam is a blend of J\u00f1\u0101na\u015bakti (capacity of cognition) and Kriy\u0101\u015bakti (capacity of action). Caitanya is also called Pram\u0101t\u0101 (one who measures). \u015aivas\u016btram says \u0100tm\u0101 is Caitanyam or Caitanyar\u016bpam (in the form of Caitanya). The shining form is J\u00f1\u0101nam (cognition). Building the universe is K\u0101rya (action).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">9. Rase\u015bvaradar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A faction of M\u0101he\u015bvaras, yet, while accepting identity of Parame\u015bvara with J\u012bva, hold that &#8220;J\u012bvanmukti&#8221; (attaining Mok\u1e63a while one is alive) is possible through making the \u015aar\u012bra (body) stable with &#8220;Rasa&#8221; (mercury) which is also called &#8220;P\u0101rada&#8221;, the one which helps one reach the other bank of Sa\u1e43s\u0101ra (cycle of birth and death), i.e. Mok\u1e63a. The founders and propagators of Rase\u015bvaradar\u015banam assert that the six Dar\u015banas have shown the ways to Mok\u1e63a but only after death and therefore people may not trust it as an easily available and perceptible thing. As such one should protect the body by Rasas and Ras\u0101yana (tonics).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Govindabhagavatp\u0101d\u0101c\u0101rya explains that one should understand that money, body and enjoyment are short-lived and should try for Mok\u1e63a. Mok\u1e63a can be achieved through J\u00f1\u0101nam and J\u00f1\u0101nam from Abhy\u0101sa and Abhy\u0101sa is possible if the body is stable. How can the body which looks to be perishable become stable (Nitya)? \u2013 the body built of six ingredients such as skin, bones, blood etc. is no doubt, perishable. But the one born out of Rasa and Abhraka (mica), created by \u015aiva and Gaur\u012b (\u015aiva&#8217;s wife) respectively, will be stable.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Rase\u015bvarasiddh\u0101nta records that there were many Devatas (Gods), Daityas (demons), Munis (sages) and M\u0101navas (human beings) who had attained divine body from Rasa and achieved J\u012bvanmukti.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">There are eighteen Sa\u1e43sk\u0101ras (refinements \/ processes) of Rasa enumerated by \u0100c\u0101ryas that help one attain Siddhi (achievement). The Rasa\u015b\u0101stra (Science of Rasa) is not exclusively for Dh\u0101tuv\u0101da (process whereby iron is turned into gold) but it is for attaining Mok\u1e63a by injecting Rasa into the body. Rasa only is capable of making a body devoid of ageing and death. So by attaining Divyadeha (divine body) through Rasa\u015b\u0101stram and practicing Yoga, if one can perceive Paratattvam (Brahman) he would achieve Puru\u1e63\u0101rtha (Mok\u1e63a).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">10. Aul\u016bkyadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called Vai\u015be\u1e63ikadar\u015banam and K\u0101\u1e47\u0101dadar\u015banam. Ka\u1e47\u0101da, who was a sage and popular as the inventor of A\u1e47usiddh\u0101nta (Atomic theory) authored the S\u016btras of Vai\u015be\u1e63ikadar\u015banam. The very purpose of any \u0100stikadar\u015banam is Mok\u1e63a only. The Dar\u015banam starts with the analysis of Dharma. It consists of ten Adhy\u0101yas (chapters). Only two Pram\u0101\u1e47as (Means of knowledge), viz. Pratyak\u1e63am (Perception) and Anum\u0101nam (Inference) are accepted by Ka\u1e47\u0101da. \u015aabdapram\u0101\u1e47am (Statement) is included in Anum\u0101nam. Vai\u015be\u1e63ikam runs on three basic things \u2013 Udde\u015ba (naming), Lak\u1e63a\u1e47am (definition) and Par\u012bk\u1e63\u0101 (application of definition in an example). Only six Pad\u0101rthas (things), viz. Dravya (thing), Gu\u1e47a (quality), Karma (activity), S\u0101m\u0101nya (class), Vi\u015be\u1e63a (essential difference) and Samav\u0101ya (eternal relation) were enumerated by Ka\u1e47\u0101da and the Dar\u015banam used to be called \u1e62a\u1e6dpad\u0101rth\u012b (a system of six things). Abh\u0101va (non-existence) was discussed by Ka\u1e47\u0101da at a later stage. As the time passed scholars added Abh\u0101va to the earlier six Pad\u0101rthas and made it Saptapad\u0101rth\u012b (a system of seven things).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">Dravya is of nine types &#8211; P\u1e5bthiv\u012b (earth), Ap (water), Tejas (fire), V\u0101yu (air), \u0100k\u0101\u015ba (space), K\u0101la (time), Dik (direction), \u0100tm\u0101 (soul) and Manas (mind). Ka\u1e47\u0101da also enumerates twenty four Gu\u1e47as and five kinds of Karma. S\u0101m\u0101nyam is of two types \u2013 Paras\u0101m\u0101nyam and Aparas\u0101m\u0101nyam. Satt\u0101 (existence) which is associated with Dravya, Gu\u1e47a and Karma, is called Paras\u0101m\u0101nyam. Dravyatva, Gu\u1e47atva etc., i.e. the inherent and eternal property, is called Aparas\u0101m\u0101nyam. A property that causes difference between small and big etc. is called Vi\u015be\u1e63a. It is due to this Vi\u015be\u1e63a that the Dar\u015bana is called Vai\u015be\u1e63ikadar\u015banam. Samav\u0101ya is relation and is of three types. Abh\u0101va is non-existence and it is of four types. Vai\u015be\u1e63ikas believe that the universe is built by union of Param\u0101\u1e47us (minutest particle of atom), which have got action and property. Ka\u1e47\u0101da accepts the authority of Veda, which is authored by \u012a\u015bvara (he suggests this).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">According to Vai\u015be\u1e63ikadar\u015banam one, who follows Yoga, would achieve Mok\u1e63a.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">11.\u00a0 <\/strong><strong style=\"text-align: initial;font-size: 1em\">Ak\u1e63ap\u0101dadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is popular as Ny\u0101yadar\u015banam. In most of the concepts Ny\u0101ya follows Vai\u015be\u1e63ika and consists of five Adhy\u0101yas (chapters). Ak\u1e63ap\u0101da or Gautama, a sage, had authored Ny\u0101yadar\u015banam and the very purpose is, like Vai\u015be\u1e63ika, attaining Mok\u1e63a through Tattvaj\u00f1\u0101nam (knowledge of real truth).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Examination of the noumenon of a thing with Pram\u0101\u1e47as (Means of knowledge) is called Ny\u0101ya. Veda, which is authored by \u012a\u015bvara, is an authority just like \u0100yurveda \u2013 holds Ak\u1e63ap\u0101da. Naiy\u0101yikas (followers of Ny\u0101yadar\u015banam) accept four Pram\u0101\u1e47as \u2013 Pratyak\u1e63am (Perception), Anum\u0101nam (Inference), Upam\u0101nam (Simile) and \u015aabda (Statement).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In Ny\u0101yadar\u015banam, the stress is on Anum\u0101na. It is of two types \u2013 Sv\u0101rth\u0101num\u0101na and Par\u0101rth\u0101num\u0101na. The former is for self and the latter is for others. One notices smoke emanating from fire in a kitchen. He goes out and comes across smoke emanating from a hill at a faraway place. Following earlier experience he declares that there is fire on the hill. When he wants to make the inferential knowledge known to another person then he would employ a five-membered discourse (Mah\u0101v\u0101kyam) and the same is called Ny\u0101ya. The five members are called sub-sentences with \u0100k\u0101\u1e45k\u1e63\u0101 (mutual expectancy), Yogyat\u0101 (compatibility) and \u0100satti (proximity). Pratij\u00f1\u0101 (statement), Hetu (reason), Ud\u0101hara\u1e47a (example), Upanaya (bringing the example closer to present issue) and Nigamanam (repeating the Pratij\u00f1\u0101) \u2013 these are the five Avayavas (members) of Par\u0101rth\u0101num\u0101nam. Ak\u1e63ap\u0101da divides Kath\u0101 (disputation) into three \u2013<\/span><\/p>\n<ol>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">V\u0101da: V\u0101da is the discussion in which the participant takes one side, supports with arguments and also refutes other&#8217;s arguments.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jalpa: Jalpa is the argument where the aim is to win over the other; both the sides may win and Nigrahasth\u0101na (causes of defeat) etc. are also employed.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Vitan\u1e0da: It is a cavil, wherein one goes on refuting the other without a desire to conquer.<\/span><\/li>\n<\/ol>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u00a0 \u00a0Twenty two Hetv\u0101bh\u0101sas (that look like causes and are used to defeat others) are enumerated by Gautama. The meaning of a \u015aabda is defined as any one of J\u0101ti (class), \u0100k\u1e5bti (form) and Vyakti (individual). Ny\u0101yadar\u015banam openly accepts the authority of Veda and its author, \u012a\u015bvara. Gautama rules that through the real knowledge of sixteen enumerated Pad\u0101rthas (things) one\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">would\u00a0 attain\u00a0 Mok\u1e63a. \u015aabda\u00a0 is considered asAnitya (momentary)\u00a0\u00a0 by\u00a0 Naiy\u0101yikas.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pram\u0101\u1e47a\u015b\u0101stram is a synonym of Ny\u0101ya.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">12. Jaiminidar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called M\u012bm\u0101\u1e43s\u0101dar\u015banam \/ V\u0101kya\u015b\u0101stram \/ P\u016brvatantram \/ P\u016brvam\u012bm\u0101\u1e43s\u0101dar\u015banam etc. Veda can be divided into two parts following the purpose they serve \u2013 Mantrabr\u0101hma\u1e47abh\u0101ga and Upani\u1e63adbh\u0101ga. The former advocates Dharma in the form of Y\u0101ga (rite) that results in Svarga (heaven). The latter advocates J\u00f1\u0101nam that would help in attaining Mok\u1e63a. The Dar\u015bana that deals with the analysis of the first part (p\u016brvabh\u0101ga) of Veda is called P\u016brvam\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jaimini was the sage who authored the S\u016btras of P\u016brvam\u012bm\u0101\u1e43s\u0101 in twelve Adhy\u0101yas. There are one thousand Adhikara\u1e47as (a portion in which a specific aspect is discussed and the conclusion is offered). The Ny\u0101yas (norms), arrived at the end of Adhikara\u1e47as, are useful in deciding the meaning of different sentences and thus this Dar\u015banam is useful in all kinds of literature. Jaimini defines a V\u0101kyam (sentence) and Mah\u0101v\u0101kyam (discourse) and this is useful for both Vedic and secular sentences. Jaiminidar\u015banam is also called Karmam\u012bm\u0101\u1e43s\u0101 as it discusses the Karmas (rites) such as Y\u0101ga. \u0100tm\u0101 is accepted by M\u012bm\u0101\u1e43sakas but they do not believe in Pralaya (end of the universe). According to M\u012bm\u0101\u1e43s\u0101 \u015aabda is Nitya (immutable) and so also Veda, i.e. it has got neither a beginning nor an end.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Jaimini holds that Veda is Apauru\u1e63eya, i.e. not authored by human beings and therefore, is flawless. So far as the Pram\u0101\u1e47as are concerned, Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile) and \u015aabda (Statement) are generally accepted by all M\u012bm\u0101\u1e43sakas. While Prabh\u0101kara added Arth\u0101patti (Implication), Kum\u0101rila added Anupalabdhi (Non-availability) also to the four Pram\u0101\u1e47as. M\u012bm\u0101\u1e43sakas hold that Veda is a Pram\u0101\u1e47a (Means of knowledge) on its own, i.e. does not require Pratyak\u1e63a etc.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The gamut of sentences in Veda would have their purport in Karma, i.e. Y\u0101ga etc. Jaimini rules that J\u0101ti (class) is Pad\u0101rtha (meaning of a \u015aabda) and Vyakti (individual) comes as secondary. Also Vidhi is important and others are secondary.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">13. P\u0101\u1e47inidar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called Vy\u0101kara\u1e47am, Pada\u015b\u0101stram, \u015aabd\u0101nu\u015b\u0101sanam and \u015aabda\u015b\u0101stram. Earlier to P\u0101\u1e47ini there were different works for the analysis of \u015aabdas \u2013 Pr\u0101ti\u015b\u0101khy\u0101 for Vaidika\u015babdas (\u015aabdas in Veda) and Vy\u0101kara\u1e47am for Laukika\u015babdas (\u015aabdas in secular literature). It was P\u0101\u1e47ini who put both in a nutshell \u2013 A\u1e63\u1e6d\u0101dhy\u0101y\u012b (a book of eight chapters) and as a result P\u0101\u1e47ini&#8217;s A\u1e63\u1e6d\u0101dhy\u0101y\u012b only is fit to be called Ved\u0101\u1e45gavy\u0101kara\u1e47am.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">While dealing with the concept of \u015aabda, Pata\u00f1jali, in his Mah\u0101bh\u0101\u1e63yam, discusses the philosophical meaning of Spho\u1e6da (the \u015aabda that is immutable) and this paved the way of P\u0101\u1e47in\u012byam to enter the ranks of Dar\u015banas. By realizing \u015aabdabrahma (Brahman that is in the form of \u015aabda) one would get at Parabrahman. Following Pata\u00f1jali, Bhart\u1e5bhari, the author of the great commentary on Mah\u0101bh\u0101\u1e63yam called V\u0101kyapad\u012byam, established Spho\u1e6dav\u0101da (the theory of Spho\u1e6da) in unequivocal terms. When a speaker pronounces a sentence with ten Var\u1e47as (phonemes) each Var\u1e47a perishes as soon as it is uttered. So by the time the tenth letter is pronounced, all the earlier nine Var\u1e47as are gone. In other words, since all the Var\u1e47as of the\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">sentence are not available simultaneously it is simply impossible to get the meaning of the sentence. Nevertheless, the speaker claims he got the sentence. How this became possible? The answer is Nitya\u015babda (the immutable \u015aabda) without any parts and is in fact Brahman only, but in the form of \u015aabda.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">So P\u0101\u1e47in\u012byam, finally blended with Ved\u0101nta and as such it is a Dar\u015banam, which would show a path of Mok\u1e63a. According to P\u0101\u1e47inidar\u015banam, the Prak\u1e5bti, Pratyaya, Pada (root, suffix, word) etc. are artificially generated to compile the Ved\u0101\u1e45gam called Vy\u0101kara\u1e47am. But the truth is that \u015aabda is Nitya (immutable) and its actual form is Brahman only.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">P\u0101\u1e47in\u012byas accept both J\u0101ti (class) and Dravyam (individual) for the analysis that would culminate in Brahmaj\u00f1\u0101nam (knowledge of Brahman itself), rather they claim it is a direct path to Mok\u1e63a.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">14. S\u0101\u1e43khyadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khya means J\u00f1\u0101nam (spiritual knowledge). On the other hand, the number of twenty five of the accepted Tattvas (basic things) is important for the followers of this Dar\u015banam. So it is called S\u0101\u1e43khyadar\u015banam. Sage Kapila was the author of S\u0101\u1e43khyas\u016btras. Presently most of the people depend upon the K\u0101rikas (verses) of \u012a\u015bvarak\u1e5b\u1e63\u1e47a, which closely follow the S\u016btras of Kapila.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Prak\u1e5bti is of eight types \u2013<\/span><\/p>\n<ol>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pradh\u0101nam: There is one basic thing called Pradh\u0101nam or M\u016blaprak\u1e5bti and it is a conglomeration of three Gu\u1e47as (properties), viz. Sattva, Rajas and Tamas. Sattva causes Sukham (comfort), Rajas causes Du\u1e25kham (misery) and Tamas causes Moha (ignorance).<\/span><\/li>\n<li style=\"text-align: justify\">Mahat: Also called Buddhi (intellect), this is born out of Pradh\u0101nam and has got the three Gu\u1e47as. Sattvagu\u1e47a dominates.<\/li>\n<li style=\"text-align: justify\">Aha\u1e43k\u0101ra: Just like Mahat, Aha\u1e43k\u0101ra (individuality) is of three types \u2013 S\u0101ttvika, R\u0101jasa and T\u0101masa. Aha\u1e43k\u0101ra is born out of Mahat.<\/li>\n<li style=\"text-align: justify\">&#8211; viii.Tanm\u0101tras: Tanm\u0101tras are the minutest particles by which the Pa\u00f1cabh\u016btas (five elements) are formed. \u015aabdatanm\u0101tra (particles of \u015aabda), Spar\u015batanm\u0101tra (particles of touch), R\u016bpatanm\u0101tra (particles of form), Rasatanm\u0101tra (particles of taste) and Gandhatanm\u0101tra (particles of smell). The above five Tanm\u0101tras cause the formation of Pa\u00f1camah\u0101bh\u016btas, viz. \u0100k\u0101\u015ba (sky), V\u0101yu (air), Tejas (fire), Jala (water) and P\u1e5bthiv\u012b (earth), respectively.<\/li>\n<\/ol>\n<p style=\"text-align: justify\">\u00a0 \u00a0 There are five J\u00f1\u0101nendriyas (organs of sense), viz. Tvak (skin), Cak\u1e63us (eye), \u015arotra (ear), Jihv\u0101 (tongue) and Ghr\u0101\u1e47a (nose). There are five Karmendriyas (organs of action), viz. V\u0101k (speech), P\u0101da (foot), P\u0101\u1e47i (hand), P\u0101yu (anus) and Upasth\u0101 (generative organ). Manas (mind) is also considered as an Indriya (organ of sense or action) of both types. Consequently there are eleven organs of sense and action (Indriyas).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The total of eight Prak\u1e5btis, eleven Indriyas and five Bh\u016btas, i.e. twenty four are Tattvas. Puru\u1e63a (J\u012bv\u0101tm\u0101 or individual soul) is the twenty fifth Tattvam. M\u016blaprak\u1e5bti is the conglomeration of\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">twenty four Tattvas. Puru\u1e63a is independent and Nitya (immutable). By knowing the difference between Pradh\u0101na and Puru\u1e63a one would attain Kaivalyam (Mok\u1e63a).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khyas accept three Pram\u0101\u1e47as \u2013 Pratyak\u1e63a (Perception), Anum\u0101na (Inference) and \u015aabda (Statement). So far as the K\u0101ryak\u0101ra\u1e47abh\u0101va (relation of cause and effect)is concerned, S\u0101\u1e43khyas advocate Satk\u0101ryav\u0101da, i.e. both K\u0101rya and K\u0101ra\u1e47a are Sat (existing). \u012a\u015bvara is not accepted by Kapilas\u0101\u1e43khyam. Prak\u1e5bti and Puru\u1e63a, like lame and blind persons, have got mutual expectancy that causes S\u1e5b\u1e63\u1e6di (creation). After exposing self, Prak\u1e5bti retires. Then Puru\u1e63a gets Kaivalyam.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">15<\/strong><span style=\"text-align: initial;font-size: 1em\">.<\/span><strong style=\"text-align: initial;font-size: 1em\"> P\u0101ta\u00f1jaladar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">This is also called S\u0101\u1e43khyapravacanam and Yog\u0101nu\u015b\u0101sanam. The original \u015a\u0101sanam (system) was by Hira\u1e47yagarbha and the presently available work is by Pata\u00f1jali. \u012a\u015bvara is accepted by this system and, therefore, it is also called Se\u015bvaras\u0101\u1e43khyam. Pata\u00f1jali&#8217;s Yog\u0101nu\u015b\u0101sanam consists of four P\u0101das (chapters) viz. Sam\u0101dhip\u0101da, S\u0101dhanap\u0101da, Vibh\u016btip\u0101da and Kaivalyap\u0101da.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yoga means &#8220;arresting the mind&#8217;s behaviour&#8221;. Yogas (followers of Yoga) accept all the twenty five Tattvas, viz. the eight Prak\u1e5btis, eleven Indriyas, five Mah\u0101bh\u016btas and Puru\u1e63a. Rather another Tattvam (basic thing) called \u012a\u015bvara is also accepted and as such there are twenty six Tattvas in Yoga.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is called A\u1e63\u1e6d\u0101\u1e45gayoga \u2013<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Yama: Satyam (truth), Ahi\u1e43s\u0101 (non-violence) etc.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Niyama: \u015aauca (cleanliness), Santo\u1e63a (happiness), \u012a\u015bvarapra\u1e47idh\u0101nam (devotion to \u012a\u015bvara) etc.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u0100sanam: Keeping the body, firm and comfortable, in different specific positions.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Pr\u0101\u1e47\u0101y\u0101ma: Arresting the air flow by holding the breath.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Praty\u0101h\u0101ra: Through Pr\u0101\u1e47\u0101y\u0101ma the sense organs stop their functions and imitate the form of Cittam (mind). This is called Praty\u0101h\u0101ra.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dh\u0101ra\u1e47\u0101: Concentrating the Cittam in a single place.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Dhy\u0101nam: A continuous undisturbed flow of modification of the form of the thing being thought of in which nothing else would be there.<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sam\u0101dhi: The mental state in which nothing except the thing being thought of, will be there.<\/span><\/li>\n<\/ul>\n<\/div>\n<div>\n<p style=\"text-align: justify\">\u00a0 \u00a0The last three, i.e. Dh\u0101ra\u1e47a, Dhy\u0101na and Sam\u0101dhi are called Sa\u1e43yama, that are useful in concentration on only one thing. Just like S\u0101\u1e43khyas, Yogas also accept three Pram\u0101\u1e47as, viz. Pratyak\u1e63a (Perception), Anum\u0101na (Inference) and \u015aabda (Statement). Kaivalyam or Mok\u1e63a through cleansing the mind is what is preached by Yoga.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">A Yog\u012b will have the capacity to read others&#8217; mind, to perceive past, present and future, to understand the languages of birds and animals, to disappear at will etc. Abhy\u0101sa (regular exercise) and Vair\u0101gya (detachment) are the prerequisites of Kaivalya.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">\u015a\u0101\u1e45karadar\u015banam<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The most popular among Dar\u015banas is the Advaitadar\u015banam, a system that advocates non-difference of J\u012bv\u0101tm\u0101 (individual soul) and Param\u0101tm\u0101 (universal soul). Advaitins do not accept anything other than Brahman, which is the very cause of universe. This Ved\u0101nta\u015b\u0101stra (since it takes the text of Upani\u1e63ats) consists of four Adhy\u0101yas and B\u0101dar\u0101ya\u1e47a was the author. This is also called Brahmam\u012bm\u0101\u1e43s\u0101 as realizing Brahman is the very purpose of this \u015a\u0101stram and it is put on the top of all Dar\u015banas. Attaining Mok\u1e63a through J\u00f1\u0101nam (spiritual knowledge) is the theme of Ved\u0101nta. Since this system deals with the latter (Uttara) part of Veda, called Upani\u1e63ad, it is styled Uttaram\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">S\u0101\u1e43khyas advocate Pari\u1e47\u0101mav\u0101da \u2013 the theory of evolution \u2013 the universe had emerged through evolution of Pradh\u0101nam or Prak\u1e5bti. Ved\u0101ntins follow Vivartav\u0101da \u2013 attaining another form without giving up its original form. So Brahman itself transforms into different things while the original form is still intact. As a result the Jagat (universe) is Mithy\u0101 (myth or unreal) and Brahman only is Satyam (real). It is due to Avidy\u0101 (nescience) that a person takes the universe as real. Once the same person attains Brahmaj\u00f1\u0101na through Ved\u0101nta he would come out of the illusion and gets Mok\u1e63a.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u015aa\u1e45kar\u0101c\u0101rya initially explains the purport of Upani\u1e63ats in Brahman and then goes to refute the arguments of S\u0101\u1e43khya, Vai\u015be\u1e63ika, Bauddha etc. Sagu\u1e47abrahmop\u0101san\u0101 (worship of Brahman with qualifiers, i.e. form etc.) and Nirgu\u1e47abrahmop\u0101san\u0101 (worship of sheer Brahman) are explained to attain Mok\u1e63a. The contradiction between different Vedic texts is also solved.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Ved\u0101ntadar\u015bana is considered on the top of all Dar\u015banas and compared with a lion. \u015aa\u1e45kar\u0101c\u0101rya does not accept coherence between P\u016brvam\u012bm\u0101\u1e43s\u0101 and Uttaram\u012bm\u0101\u1e43s\u0101 as they deal with different things, i.e. Karma and Brahma. Ved\u0101ntins accept six Pram\u0101\u1e47as (Means of knowledge) \u2013 Pratyak\u1e63a (Perception), Anum\u0101na (Inference), Upam\u0101na (Simile), \u015aabda (Statement), Arth\u0101patti (Assumption) and Anupalabdhi (Non-perception). In most of the matters related to analysis, Ved\u0101nta follows P\u016brvam\u012bm\u0101\u1e43s\u0101.<\/span><\/p>\n<\/div>\n<table>\n<tbody>\n<tr>\n<td><strong>you can view video on Introduction to Dar\u015banas <\/strong><\/td>\n<td><a href=\"https:\/\/youtu.be\/zuZUv4cANHg\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p>&nbsp;<\/p>\n<p><strong>Bibliography<\/strong><\/p>\n<ul>\n<li style=\"text-align: justify\">Mah\u0101bh\u0101\u1e63yamPata\u00f1jali, Chowkhamba, Varanasi, 1981.<\/li>\n<li style=\"text-align: justify\">M\u012bm\u0101\u1e43s\u0101dar\u015banamJaimini, Anandasrama, Poona, 1930.<\/li>\n<li style=\"text-align: justify\">Ny\u0101yabh\u0101\u1e63yamV\u0101tsy\u0101yana, Chowkhamba, Varanasi, 1925.<\/li>\n<li style=\"text-align: justify\">S\u0101\u1e43khyak\u0101rik\u0101\u012a\u015bvarak\u1e5b\u1e63\u1e47a, Bharatiya Vidya Bhavan, Varanasi, 1991.<\/li>\n<li style=\"text-align: justify\">\u015a\u0101\u1e45karabh\u0101\u1e63yam\u015aa\u1e45kar\u0101c\u0101ryaPandurangaJawaji, Mumbai, 1938.<\/li>\n<li style=\"text-align: justify\">Sarvadar\u015banasagrahaS\u0101ya\u1e47am\u0101dhavaBhandarkar Oriental Research Institute, Pune, 1978.<\/li>\n<li style=\"text-align: justify\">Vai\u015bei\u1e63ikadar\u015banam, Ka\u1e47\u0101da, Chowkhamba, Varanasi, 1926.<\/li>\n<li style=\"text-align: justify\">V\u0101kyapad\u012byamBhart\u1e5bhari, Bhandarkar Oriental Research Institute, Poona, 1978.<\/li>\n<li style=\"text-align: justify\">Yogas\u016btrasPata\u00f1jali, Government Central Press, Bombay, 1917.<\/li>\n<\/ul>\n","protected":false},"author":8,"menu_order":8,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":["korada-subrahmanyam"],"pb_section_license":""},"chapter-type":[],"contributor":[58],"license":[],"class_list":["post-46","chapter","type-chapter","status-publish","hentry","contributor-korada-subrahmanyam"],"part":3,"_links":{"self":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapters\/46","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/wp\/v2\/users\/8"}],"version-history":[{"count":4,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapters\/46\/revisions"}],"predecessor-version":[{"id":50,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapters\/46\/revisions\/50"}],"part":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/parts\/3"}],"metadata":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapters\/46\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/wp\/v2\/media?parent=46"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/pressbooks\/v2\/chapter-type?post=46"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/wp\/v2\/contributor?post=46"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/wp-json\/wp\/v2\/license?post=46"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}