Hindu Philosophy- A Rational Life

  Since very long, philosophers wandered to sift the flow of philosophical treatises and legate all in a tune of homologous to make sense of the subject ‘Philosophy’. Certainly, scientific approach left less space for philosophical thinking in the field of metaphysics and therefore chanting those old treaties with different intentions and contradicting their senses made no use of this very old system of thinking and reasoning to prevail further. What philosophy these days left is learning and repeating the contradiction made out by the opponents. In India philosophy means, the dualism of Samkhya, The atoms of Nayaya and the Maya of Shankar. Hindu Philosophy, in its development of thousands of years, witnessed the expansion of mankind and growth of different civilizations and also fought vigorously against dogmas and superstitions for the betterment of mankind, absolutely alone, in the absence of science and its approaches, it moved further and provided life of wisdom. There were ages

  The Vaisesika philosophy of Hindus, also accept the reality of non-existence (Abhava) and is included into a group of categories. During day time when we look towards the sky and found light of the sun and sun and blue sky but while looking to the light and blue sky, we feel that there is absence of stars and moon is the category of non-existence. Vaisesika accepted 7 categories in which non-existence is also a category. Vaisesika school of thought described seven categories- substance (dravya) quality (guna), action (karma), generality (samanya), particular (vishesh) and inherence (samavaya) and also non-existence (abhava).   As per the Vaisesika Sutra non-existence is of two kinds- Absence of something in something else (sarh sargabhava) They are of three kinds (1) antecedent non existence (pragabhava) is the non-existence of a thing before it is produced. For example, when we say that on this particular land, I will build a house with bricks. In this the house is non-existen

  For Hindu Nayaya, perception is the definite and true knowledge. Knowledge because of stimulation of sense organs perceiving objects directly is definitely a cognition. Nyaya Sutra defined perception as a definite cognition which is produced by sense object contact and it is therefore true or unerring. For example, seeing a cow with four legs, two horns, tail and same shape give us knowledge that cow is coming from opposite side. Similarly, a table in front of me and a fan on the roof hanging over me is the plane definition of perception. Now Nayayaikas went deep in describing the concept of perception, they said that there are classified into two types in which first is ordinary (laukika) and another is extraordinary (alaukika). The ordinary perception is a simple way in which usual way sense comes into contact with the objects presented but in extraordinary perception in which an object as such is not ordinarily present to senses but is conveyed to sense through perception. Tha

  Svetaketu son of Aruni went to school when he was 12 years and returned back when he was 24 years after completing his education of Vedas Aruni asked his son Svetaketu,” Have you well read and read Vedas, do you know that we hear what is not heard by which we perceive, what is not perceived, by which we know what is not known?’ Svetaketi denied to know such things and asked his father to teach him what is not taught through Vedas. Aruni advanced, “My dear son, as different things are made of same one lump of clay but they are known by the different name as like pot made of clay, utensils made of clay and the difference between them is only of the name that arising from speech but the truth is that they all is clay.” Aruni added,” further, all ornaments made of piece of gold is know different only by name arising of speech as of necklace, bracelet but in reality, that all ornaments are only gold.” Svetaketi said, “I have read many things but such differentiation is not taught

Aruni asked his son Svetaketi, “My dear son, do not eat anything for next sixteen days but you are allowed to drink water as much as you can.” The Svetaketi did what his father said and return back to his father and asked, “Now what should I do?” Aruni, “Repeat all three Vedas which you learn in 12 years.” Svetaketi replied, “I really unable to recite any Vedas.” Aruni said,” As there is fire because of coal and when coal burns, fire emerge in the same way there is no coal left in you to burn the fire of knowledge and therefore as coal is important to fire so the food is important for the body.” The father asked his son to eat food and return back to his father and recited all Vedas. Aruni,” As of a great lighted fire, coal is required therefore my dear son, there was one part of the sixteen parts left to you and that lighted up with food and when you have your food, you remember the Vedas.” “Mind my son, comes from food, breath from water, speech from fire, Those who under

Aruni asked Svetaketi, “Place salt in the glass of water and then wait for me to come in the morning. Svetaketi done what said by the father and in the morning Aruni asked Svetaketi, “Bring me the sale which you put in the glass of water last night.” Svetaketi said, “It is not found because it is melted. Aruni advanced, “Taste the water and how it tasted?” Svetaketi, “The water tasted salty.” Aruni, “Ok taste the water from the middle.” Svetaketi, “Again it is salty”. Aruni, “Ok taste the water from the bottom of the glass.” Svetaketi, “Again it is salty.” Aruni said, “Here is also the same, in our body, indeed you do not perceive the true which is self and truth but there indeed it exist. That which is the subtle essence, in it all that exist is the only self. It is the true which is self.” (Upnishads started a trend of communication of storytelling and through these stories, Upnishads tried to make the essence of Vedas understand. These are some short stories from

  Aruni, “if     a man is ill, and his relatives assembles around him and ask, “Do you remember me, do you know me? And as long as the speech of the ill man not merged in his mind, him mind in breath, his breath in the heat, his heat in the highest being, he knows everyone.” “But when his speech merged in his mind and his mind in the breath his breath in the heat and his heat in the highest being then he knows none of them. “ “That what is subtle essence, it all that exists has its self and this self is true and this self is the art of it. (Upnishads started a trend of communication of storytelling and through these stories, Upnishads tried to make the essence of Vedas understand. These are some short stories from Khandogya Upnishad , Sama Veda from different khands)

  Aruni, “A man is led by a group of people with his eyes covered and that mans belongs to the place known as Gandhara but the group of people left him where there is no one and to an unknown place. The man is not knowing where is east and where is west. After some time when the group of people left him all alone, he removes the cover of his eyes and found no one around him. And that man walks many miles and found someone and he ask about the Gandhara place, ‘they will direct the man to walk in that direction or walk on that road,’ the man use his judgement and after querying many times and walking from a village to another village arrived at last to Gandhara, his place.” “When he arrived back, the man told his teacher I learn the way back to my place, though it delayed and therefore by learning, I shall be perfect to choose the way. ‘That which is subtle essence, in it all that exists has its self and that self is the truth. It is the self and that is the only art.” (Upnishads start