Hindu Philosophy- A Rational Life

  looking to the present situation of science and technology, why philosophy is still important, when science is playing a perfect role in making lives better and dealing with natural laws, providing systems, and also investigating matter and body for the betterment of society, science is day by day advancing and discovering matching the pattern of human life and on other hand, philosophy that created confusion in human minds since hundreds of years and leading to rivalries in groups, cannot be found one and perfect, like of science, whose theory of gravity is similar at all places. Then why not philosophy can be, like science, with the nature of homogeneous, perfect and similar, after all, Just and Reason have to be alike at every time, like science, that prevailed similar and constantly same in different societies at different times. Science came as a rescuer for human beings and therefore the dependence of man on science is the remarkable example. Factually, present science is t

  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