Concept of Jiva & Jagat

Darshana synonyms Philosophy

How do we view the different truth of life – tattva jnana – kaunse tattva sahih ai kaun se nahi
hai

Kya body satya hai, kya atma satya hai yah yeh sab asatya hai

Different view is different

*Ajivakas - Determinists
Around 400-500bce
Around this time

Ajivakas - Shraman tradition – we do not know about this philosophy

Makhali Ghosal - propounder
Mostly nothing is available
Cause and Effect for Everything
Determinism:
Cycle of life and death

Charvaka – Empiricists / No Soul (Empirical – jo dikhta hai wahi sahih ai / cant perceive Atma
from eyes – so does not exist)
You see 10crows in sky
They will come to conclusion that all crows are black
Only accepted Pramana

*Grammar and the word

Different darshana who believed word cause of everything
Prakriti mein Mahata
Shabd – Brahman
Jaise Om
Phir om se varna,

Bhatru Vali – Kala Suspect – still 4th-5th-6th Ce

Hum koi philosophy padhe hum yeh teen hi janana chahte hai

Philosophy
Philosopher wants to raise question and then give answers:
But about what?
Questions about
Knower – subject – pramatru/pramata (Wo is seeing the object)
Question about my birth, existence, purpose, is it bhoga – jnana, bhakti, food)
Death of the knower – where will I go, or will the body ends here
 All the questions about knower
Knowledge – means of knowledge – Pramana
Kiske baare mein knowledge chahiye
Jo hamari vyavaharik satta hai
I need to know hum kya dekh rahe hai
Everything is empirical
Pratyaksha, anumana, upamana, shabd – mostly everything empirical
Humein anumana kya gyana kaise hota hai

Pratibhasik Satta – Apparent knowledge

What we see in dreams is it real
Chinese philosopher – is what I am experiencing real or am I just part of someone’s dream
Gives rise vyavaharik gyana
Dono mein antar kya hai
Sab satya hai

Shankaracharya was complete opp – everyone is mithya

Vyaharik and pratabhasik and parmarthik – everything is mithya.

Any kind pramarthik gyana

Saat lok hai
We have to imagine Vishnu in vaikunth – yeh sab kaha se pata chalega

Parmarthik ka jnana
Sabd se Jnana
School –
Story – 10 people crossing the river

Nidhidhyasana is by Anubhava

Subject
Knowledge And Object

Pramata
Prameya
Pramana

Jo hum tattvajnana ki baat karte hai jaha hum decide karte hai tattva jnana
Samkhya – purush and prakriti - jiva and jagat

Yoga –
Jiva alag hai toh kya who ek hai ki anek hai
Sabka experience alag hai

How should we separate jiva, jagat,

Scope of Darshana
Pramana
Pramatru / Pramata
Prameya

In teeno cheezon ko describe toh darshana is complete.

Darshana will not be complete – and we cannot call them as darshana

Jab hum compare

Why differentiate jiva and jagat:

Actually, talking about two things

1) Nitya(permanent) and Anitya(impermanent)

For eg
Body and soul / prakriti and purush

Body permanent
Soul permanent

Prakruti – samya avastha ka nash ho raha – destructible part of prakruti with the indestructible part
of prakruti

Why jiva and jagat have to be understood?

Charvaka – body hai toh atma hai
So 2nd reason
Whether
Hum kise Chetan mante hai aur kise achetan mante hai

Jiva
Metaphysics – prameya ki baat kare
Koi ishvar ko alag rakhenge koi nahi rakhenge

Jiva and jagat is symbolical kya hai jiva jagat yeh humein darshana sikhayega
On the basis of:
Nitya and anitya
Chetan and achetana
Why the confusion?

Message of the text that is important

How it is interpreted by scholars

Creation of theory
Nyaya – vaisesika
mein itne matbhed nahi hai

Samkhya – yoga
Parnamavada – Satkaryavada

3. Advaita Vedanta - Vivartavaad

1) NYAYA – VAISESIKA

According to Naiyayikas – NS 1.1.9

Jaise hum pramey ke baare mein baat ki

What are tattva
What is that we want to know
16 padarth ki baat ki
Ek padarth prameya tha – object of knowledge
Prameya kya ho sakta hai
1. Atma
2. Sharira - Body
3. Indriya – senses
4. Arth – objects of senses
5. Buddhi – intellect
6. Mann – mind
7. Pravritti – activity
8. Dosha – faults
9. Pretya bhava -punarjanm – transmigration
10. Phal – fruits of actions
11. Dukkha - pain
12. Apvarga - release

Indicators of atma
Kuch Chetana vastu hai
All theses 6 can be experienced by something which is chetana

Jnana adhikaranam – gyana kaha reside karega

Soul – atman is adhikarana of gyana
Now describing jeev and jivatma
Atma ke do prakar hai
Parmatama and jivatma

Ishvar – hai – sarvagya – omniscient – that Ishvar is single parmatama

Shastra only for validation

 Shraddha is only starting point
Cannot be used in a way philosophy cannot be shraddha

Jnana resides in Soul

Isvar ek hai aur Ishvar hai they used Anumana to know this
Eg:
Pot and potter
Humne hamesha ghat -pot dekha hai – potter ko nahi dekha
Kya who pot store mein aise hi aa gaya
We know pot is always man made
So, we can say that pot is created by someone

Similarly,
Beej – pedh ko dekhakr moola ka anumana laga sakta hoon
Trunk,leaves-karya effect

Similarly,
we are seeing universe which follow rules which is subject to

Then there has to be karta for universe also – Anumana is used for this
Ishvar hai and he is the created

Humein padhna hai creation

Creator - ishvar
Capability kya honi chahiye ishvar ke paas (next time)

Parmatama creator hai

Bhinn - Different source for/distinct / separate – jitne sharira utne jivatma

Vibhu – sarvvyapi - all pervasive, omnipresent

Nitya – permanent/ eternal

Jivatma not born with body they exist

Body may perish
Jivatma will stay in state jaha hum pratyaksha nahi kar sakta

Lakshan kya hai jeev ke

Sukha
Dukkha
Dharma

Jeev inka ashraya / adhikaran hai

Another point
Are they atomic in nature
Answer is no they are not of that form
Because It cannot exist in all places and exist at one place it one time
Because we experience pain and pleasure in all part of body

Parimana – Magnitude can be of 3 types:

Parmanu – extremely small-atomic
Sarvyapi – all pervasive – pure sharira mein complete hai
Madhyama parimana- beech
As per nyaya

Pervasive throughout the body

Sukha dukkha ka ashray atma –
Atomic nahi ho sakta hai
Whatever is intermediate magnitude
Who nitya hai

Jivatma ko

Madhyam parinama nahi ho sakta hai kyuki

Madhyama hoga toh anitya hoga toh usa bhi naash hoga
Jivatma anitya ho jayega aur uska sharira ke saath hoga aur agar atma ka naash sharira ke saath hua

We can believe jivatma

Nyayikas accept soul