Hindu Philosophy- A Rational Life

  “It is the inner voice that guide me for my action,” said a 7-year-old girl Sara to her friend softly but confidently. She looks all around and continued, “My mother said that we all have good and bad voices inside us and within us and therefore I daily offer prayer that my good voice should speak loud.” This is not the new thing to talk and not even children discuss such things but even grown-up talk about such moral and evil design inside us. The story of good and bad voices is a story of generations and it went like this even for generations. Whenever there is a debate on morality, the story of good and bad voices emerged in one or in other way. The theory of good and bad voices, say, that every human I shaving two powers within and these two powers are good and bad and these powers always and mostly on every issue suggest or guide to do things accordingly, and, we are the judge who decide which power is better. It is we, who decide to hear the voices of good one or bad one. I

  About 2 thousand and 5 hundred years ago, Gautam Buddha discovered the Concept of suffering, cause of suffering and the golden rule to cease the suffering. For Buddhist, suffering is manifests within the conscious. Gautam Buddha after dwelling so many years found the concept of suffering in society and developed the methods to cease that suffering in lifetime. But still, after 2 thousand and 5 hundred years, the suffering prevails and people are suffering. They are not suffering but have reason or cause for suffering and they do not know how to cease this suffering. Mind it, suffering is different from pain or anguish. Present, theories suggest that suffering is the part of life and without suffering people have no life left. Suffering is there because people want to suffer. They want suffering to understand the existence of their own in their own sphere. Suffering therefore prevails as much true as the life prevails on the earth. Hindu philosophy, emphasized mostly on the conc

  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