<\/p>\n
Carvaka and lokayata believe in what is seen.<\/span><\/p>\n Theism in nyaya is only appendage.<\/span><\/p>\n Pramanya buddhir vedesu no faith in vedas as highest authority unorthodox<\/span><\/p>\n Solely concerned with theory, logic, art of reasoning.<\/span><\/p>\n 16 catogories of padarthas:<\/span><\/p>\n pramana .. proof<\/span> Soul and matter are distinct entities both real meeting of one with the other is the cause of miseries.<\/span><\/p>\n SOUL:<\/span> Besides this soul there is Paramatman<\/span><\/p>\n one, seat of eternal knowledge known from valid proof as maintainer of everything.World is of four kinds based on earth, water, fire & air<\/span><\/p>\n All gross products can be reduced into atoms incapable of further analysis.<\/span><\/p>\n By will of Paramatman a movement is produced and atoms are brought together and creation takes place<\/span><\/p>\n Freedom from Samsara is the goal of life.<\/span><\/p>\n Means is the right knowledge of seven catagories according to Gautama.<\/span><\/p>\n process of bondage: false notions mistaking body for soul results in sankalpavikalpa (nothing is good anyway) impelled by this either wrong or right things are done this leads to good or bad birth pain is there as long as the body lasts<\/span><\/p>\n process of liberation:<\/span> Philosophy termed as arambha or asatkriya<\/span><\/p>\n Dualistic and materialistic conception.<\/span><\/p>\n admit eternal existence of matter apart from the intelligent principle as independent of it.<\/span><\/p>\n Main stand on tarka resort to srutis only when it is con venient.<\/span><\/p>\n *********************************<\/span><\/p>\n The techniques used in the Upanisads on atma vidya when more influenced by the theory of reasoning was known as Anviksiki.<\/span><\/p>\n The philosophical side of it was known as darsana and logical side was known as Anviksiki.<\/span><\/p>\n (550 B C is considered as the time when Gautama composed his sutras on logic)<\/span><\/p>\n In Manu samhita and Mahabharat it is known as hetu sastra or hetu vidya. It was also called as tarka vidya or vada vidya in as much as it dealt with rules for carrying on disputations in learned assemblies called parisad(Manu samhita 6.50,8.269,12.106,111 Maha bharat Santi parva 18047,24618,Skanda Puranakalika khanda 17 ch.,Ramayana 1.13.23,7.53.15)<\/span><\/p>\n Later this was also knwon as nyaya sastra.<\/span><\/p>\n The Carvaka group quotes Br 4.5.13 Soul is produced through the<\/span> Jabala elucidates such a doctrine in Ramayana Ayodhya khanda, sarga 108, verse 17 our parents are our progenitors and there is no future life and that we should not believe in anything which cannot be proved through perception.<\/span><\/p>\n This doctrine which is referred to in Caraka samhita, Sutra sthana, 11th Ch. attracted a very large number (foolish!) followers and was known as LOKAYATA or that which prevails in the world<\/span><\/p>\n The earliest (confuser) in this line is imposter Kapila who is dated by the scholars 650 BC to 570 BC<\/span><\/p>\n There is nothing much which has come straight from this Kapila except that the later philosophers have quoted his theory as follows:<\/span><\/p>\n \u201cHe treated the soul under the name purusa and the primordial matter under the name prakrti both of which were according to him eternal(Svet 45). The soul which experiences pleasure and pain owing to its connection with matter, attains release when it realizes itself to be totally unconnected with the same.\u201d<\/span><\/p>\n The Caraka Samhita of Ayurveda there is a dissertation on the senses, sense perceptions , five elements in connection with sense perceptions, the mind etc. The Anviksiki logicians claim this book in thier line.<\/span><\/p>\n Sulabha, the lady ascetic Mahabharat Santi parva Ch 320 verses 7894 asked Janaka wherein lies the secret of the release of soul.Janaka asked her in a taunting tone what business a lady could have had with the doctrine of release seeing that her strength lay solely in her radiant youth and beauty. On her reply she made the following observations on the canons of a sound speech:<\/span><\/p>\n A speech should be subtle, discriminative and orderly. It should lead to a decision and indicate a purpose. A good speech is 1.fraught with sense 2.unequivocal 3.fair 4.not pleonastic 5.smooth 6.determinative 7.not bombastic 8.agreeable 9.truthful 10.not harmful 11.refined 12. not too laconic 13. not abstruse 14. not unsystematic 15. not farfetched 16. not superflous 17. Not inopportune 18. not devoid of an object<\/span><\/p>\n ASTAVAKRA Mahabharata Vana parva Chapters132134<\/span><\/p>\n His great discussion with Vandin and then with King Janaka The names of things stood for numbers, nay constituted the<\/span> Nyaya sutra critizises the doctrine involved in this diologue 4141 under the title Sankhyaikanta vada the doctrine of the fixitz of things signified by numbers.<\/span><\/p>\n GAUTAMA is mentioned in Puranas andMahabharat and Ramayana. (Caitra navami festival in 28 miles north east of Darbhanga known as Gautama sthana. there is a gautama kunda water tastes like milk and feeds a rivulet called Ksiroi )<\/span><\/p>\n QUOTES<\/span><\/p>\n Madhya 6,109 (citing SB6.4.31 & 11.2.4)<\/span><\/p>\n In many cases philosophical speulators have<\/span> Madhya 25,51 nyaya kahe paramanu haite visva haya<\/span> Madhya25,56 tate chaya darsana haite tattva nahi jani mahajana yei kahe sei satya mani By studying the six philosophical theories one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahajanas the authorities. Whatever they say should be accepted the supreme truth.<\/span><\/p>\n Purport:<\/span> ..Nirguna brahman means impersonal and saguna brahman means accepting materialcontamination<\/span><\/p>\n .. more or less this kind of philosophical speculation is called Mayavada philosophy<\/span><\/p>\n .. do not accept Lord Visnu as the Supreme Personality of Godhead, but they are very busy refuting the philisophy of other schools.<\/span><\/p>\n Antya 8.80 purva parayor madhye para vidhir balavan<\/span><\/p>\n between the former and the later rule, the later<\/span> SB 1.1.7 Purport:<\/span> SB 1.17.18 vakhya bheda vimohitah we are bewildered by the different opinions of theoritical philosophers<\/span><\/p>\n Purport:<\/span> SB 3.11.1 maitreya uvaca<\/span> translation: The material manifestation\u2019s ultimate particle, which is indivisible and not formed into<\/span> Purport: The atokic description of the Srimad Bhagavatam is almost the same as the modern science of atomism and this is further described in the paramanu vada of Kanada.<\/span><\/p>\n SB 2.8.25 atra pramanam hi bhavan<\/span> Translation: O great sage, you are as good as Brahma, the original living being.Others follow custom only, as followed by previous philosophical speculators.<\/span><\/p>\n Purport: .. contemporary to Vyasadeva or even prior to him there were many other great sages, such as Gautama, Kanada, Jaimini, Kapila and Astavakra and all of them presented a philosophical path by themselves. Patanjali is also one of them, and all these six great rsis have their own way of thining, exactly like the modern philosophers and mental speculators\u2026. the six sages speak the facts according to their own thinking, but Sukadeva goswami presents the knowledge which comes down directly from Brahmaji\u2026educated by Almighty Personality of Godhead.<\/span><\/p>\n \u2026 such knowledge is never perfect because it is produced by an imperfect mind.Such great sages also have their disciplic succession but they are not authorised because such knowledge does not come directly from the independent Suprme Personality of Godhead, Narayana.<\/span><\/p>\n \u2026 Therefore No one\u2019s knowledge can be perfect because everyone\u2019s knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by the mental speculators is never transcendental and can never become perfect.<\/span><\/p>\n \u2026Mundane philosophers being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher unless he presents his own theory.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Carvaka and lokayata believe in what is seen. Theism in nyaya is only appendage. Pramanya buddhir vedesu no faith in vedas as highest authority unorthodox Solely concerned with theory, logic, art of reasoning. 16 catogories … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,140,156],"tags":[],"class_list":["post-37229","post","type-post","status-publish","format-standard","hentry","category-english","category-area2","category-db"],"publishpress_future_action":{"enabled":false,"date":"2026-04-24 20:16:27","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/37229","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=37229"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/37229\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=37229"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=37229"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=37229"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nprameya .. object of knolwedge<\/span>
\nsamsaya .. doubt<\/span>
\nprayojana .. purpose<\/span>
\ndrstanta .. instance<\/span>
\nsiddhanta .. conclusion<\/span>
\navayava .. limb<\/span>
\ntarka .. reasoning<\/span>
\nnirnaya .. determination<\/span>
\nvada .. reasoning (by reducing to absurdity)<\/span>
\njalpa .. wrangling<\/span>
\nvitanda .. caviling<\/span>
\nhetvabhasa .. fallacy<\/span>
\nchala .. perversion<\/span>
\njati .. futility<\/span>
\nnigrahasthan.. unfit to be argued (point of destruction)<\/span><\/p>\n
\nreceptacle of knowledge<\/span>
\ndistinct from body and senses<\/span>
\ndifferent for each individual<\/span>
\nomnipresent<\/span>
\neternal<\/span>
\nperceived by mind<\/span>
\ndemonstrated by peculiar attributes like knowledge, desire,<\/span>
\naversion, pain and pleasure, effort, etc.<\/span>
\ncannot experience pain or pleasure unless through body<\/span>
\nlike earth, etc., it is also a dravya.<\/span><\/p>\n
\nright knowledge of catagories<\/span>
\nall false notions disappear<\/span>
\nno more activity<\/span>
\nno more birth<\/span>
\nno more pain<\/span>
\nall bliss<\/span><\/p>\n
\ncombination of four elements, viz., earth, water, fireand air,<\/span>
\njust as an intoxicating power is generated by the comixture of<\/span>
\nrice, molasses, etc. The dissolution into those elements is our death, after which consciousness disappears<\/span><\/p>\n
\ndictionary of numbers called Ankhabhidhana(mostly used for training young ones)<\/span><\/p>\n
\ncovered the real truth and have boldly set forth false theoriesIn ancient times philosophers like<\/span>
\nKapila, Gautama, Jaimini, Kanada and similar<\/span>
\nbrahmanas propounded useless philosophical theories and in modern days so called scientist are setting forth many false theories about the creation backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord\u2019s illussory energy. The illussory energy sometimes appears to be correct because it is emanating from the Supreme correct. To avoid the very bewildering illussory influence, onemust accept the worlds of the Supreme Personality of Godhead as they are.<\/span><\/p>\n
\nthe followers of Nyaya the philosophy of logic<\/span>
\nmaintain that the atom is the cause of the<\/span>
\ncosmic manifestation..<\/span><\/p>\n
\n..followers of Gautama and Kanada have accepted a combination of atoms asthe original cause of the creation<\/span><\/p>\n
\nis more important. .. verse from nyaya literature.<\/span><\/p>\n
\n..Theism is explained completely in the vedantasutra whereas in other systems of phylosophyical speculations, practically no mention is given to the ultimate cause of all<\/span>
\ncauses..<\/span><\/p>\n
\n.. speculative philosophers do not recognise the sanction of the Lord; they try to find out the<\/span>
\ncause of sufferings in their own way.. ..such speculators are themselves bewildered and thus<\/span>
\nthey cannot know that the ultimate cause of all causes is the Supreme Lord the Personality of<\/span>
\nGodhead.<\/span><\/p>\n
\ncaramah sadvisesanam<\/span>
\naneko \u2018samyutah sada<\/span>
\nparamanuh sa vijneyo<\/span>
\nnrnam aikyabhramo yatah<\/span><\/p>\n
\na body, is called atom. It exists always as an invisible identity, even after the dissolution of<\/span>
\nall forms. The material body is but a combination of such atoms, but it is misundersood by the common man.<\/span><\/p>\n
\nparamesthi yathatmabhu<\/span>
\napare canutisthanti<\/span>
\npurvesam purvajaih krtam<\/span><\/p>\n