t

Best institu
Philmophy

N AL
T IO
va OP
ta Y
Dr, Ambui Srivastava
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE

/ \ t- HEAD OFFIC E:53/5,0td hajender Nagar,

BRANCH OFF!CE : 105-106. Top Floor,
Delhi-110060
Mukherlee
lower Mukherjee Nagar. Dethi- 11000g.
;
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 PRE{LASS

CHAPTER-01 .!.- ,-, _^.r:,{.&irt ;. Lt:

/F
t,l lnroduction of Indian Phibsophy
Thp li'leaning and Features of lndan Philosophy, Blames on lndian Philosophy and their answef, Orthodox an

Actual meaning of lndian philosophy shall be the biggest problem in the llfethat is
considered asall kinds of philosophical thor-rghts that

AL
developed in lndia, inespective of the facl that, either beieir
they are Orthodox orHelerodox, Ancient or Modem, there

N
AryansorNon-Aqrans. are tvto types of ll berEtm fi rstly,
.

IO
.
Sometimes lndian philosophy is used to be wtricfr is posglble eveninlhe_life and secondly

T
u/e is possible enlv afterdeath

va OP
ts ln addition, there
philosophy as of tn

ta Y
here
tn freedom from ng rs

as PH
got appropriate regard, the of wh
vrtere again$ Vedas e.g. rs no ha
in which
riv SO
why Madhvacharya
m PH IAS

BuddhFm in his book

j S LO

Thereforewe can say the World is supposed

l,
. A OR R-

and that'swhy here see a which eharacters are

bu I

study which has other words, lndian

Dr E F VV

d
y,+ Purva Paksha
beli the system of moral
oBPA4etrts wtrich IS !o the outcome
ion. lt means work done will not go
2 Khandan
have
of
in vain, and no lity of the outcome of
wh not been performed. '
Mandan Paksha -
the v
been established.
by UT

vihde spirituality
Due to this specific we c.rn see related to the 'Karma
IT

depth in lndian philosophy why through as:-

the detailed study of lndi6n can get
ST

aware of the westem philosophical well.

Therefore we can , s8Y that if we i all
IN

development of the I ndian philosophy then we have actions is 4o!possible

49) The
ST

to includethe otherthoughts in it, such as C$ocle- I which is directly

, lslamic-ChriSianity etc. reht I
BE

proach and depth, there

of lndian pliilosophy in
which:- 1{d ln focus has been given on
?2
failure unlimited
in case of
r
ppointment; ariger, downfall, etc.
lndian philosophy the fioughts like Gcd, z
vyhy in consequences will take place.
lmmortltV of Sotrl, Rebirth, Liberation etc. are
dominating.
I it
' '2.'liiaia'n 'pnitbsoiihy has ce h' The
'oI'tndi'ad ts
{
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 Qo4 PRE{rAss
- : .: ltre than four schools are Orthodox
r ,liviciual Vaisheshika, +
are ('
, PhilosoPhY has 4
abo of Rebirth
But even after philosophy 2o^ ate
:
iras br:en blamed fol s we]!. The are and
blarnes and their deJense are as fallows" Het6iodox-
remaining are Orthodox.
v of all lndian phitosophy is blamed for

AL
because is supposed to three of
but this blame is not because IS

N
acceptable because th means

IO
of sufferings have also the opponents erefore
. we can say that, there are four schools whiOlf are

T
There is blame for
Orthodox on all the parameters- Nyaya, Yopa,

va OP
because there is focus
this is also not acceptable
ka and Veylanta, while there is only one
Heterodox on all the parameter-

ta Y
Carvaka.

as PH
AS
puru*rarthas' of Heterodox Even if we consider the
trc performed
then we can do a
riv SO
m PH IAS

lndian Phil also b

Completely
are not only
j S LO

4 orance of
. A OR R-

also not true n

the
bu I

AS
lndian phil v
Dr E F VV

theoretical
part of Vedas are
part isVedanta, while (,
focused in it.
those which are not
_' lrr ilrJdition
but as such as
blamed for
Similarly
of scr
are that which are
But
by UT

have faith in Vedasand.

th<jy are also can be
uolenoeo as well.
like Vedas, such as --
partiatE]le!9$l_ox
IT

ile are
As far as b'ranches of losophy is which a nor faith in Vedas but fls
ST

crrilt.ol o.xl generally nine placed

such as Jain
in it
IN

development of lndian philosophy is parallel

can be into two groups
ST

development in contrarytothe serial development of

which has also rs"
wgstern philosophy. lf we discuss-over !1dian
t
BE

()rr followers of Vedas

, philosophical literature then first systematic study
are Orthodox and opponents are Hetenrdox.
is available i that is why, the
ln this view six schools are Orthodox- Sutra Scripts ilosophyschools
a
Samkhya, Yoga, Nyaya, Vaisheshika, as:-
Mimamsa and Vedanta, which are
collectively Known as SIX SCHOOLS OF
PHI LOSOPHY or SFIADDARSHANA wtrile
Carvaka, Jainism and Buddhism are
Heterodox.
The Vaisheshika Sutra - Maharishi Kanada
''Qn sis of God Schools-which .-...
are Orthodox and Schools . The - B"i"*Vry
which do not recognize Godare Heterodox. .?

,lAS 4
(iu) 09652!5r 152, at652aat r52

rt
 PRE-CLASS

But the S_ufas are short and essential Bamanuiacnarya, Madhv acharya,
clarifi cation was necessary for which Nimbarkacharva and Vallabhacharva wrote their
uritten, such as- on_9ap_Ehye5gtl_a, separate Bjasyas and established their different
vrrot theories. Butthe development of lndian philosophical
on script didn't stop here and further continued as
on tlpyas4raVa!ryaa4 -- -- order rs seen
Vaisheshita-Sulra Hetrodox
paOartnaOnarmaSaryr@, on Mimamsa Sutra we as lndian
Shabarsaamiwrote a. Butsometimes - Philosophy is also hav this is not
numbers of Bhashyas have been written on iffir the demeritof lndian their end

AL
we see on or " is same butways are different.
Vendanta Sutra of Badarayana has e

N
aoY

T IO
---Z=

va OP
ta Y
as PH
riv SO
m PH IAS
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t,
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-
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 PRE.CIASS

CHAPTER.Ol
I

Inroduction of Indian Phibsophy d

I ''!' trih the nastika DarShanas reject outrightly

1
i
I
ihr: {lxistence of Go4 the Astika Darshanas &
not seem to accord cent'al position to his
i exl ience. Explain and evaluate critically the

AL
.'etr t'k (2002)
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l
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 PRE.CTASS

CHAPTER.O2 ;rt
Ga.rva-ka: Theopy of Knowle@e; Rejection of Transcerident Entities. ,,'
orisin and sources Perception lnference. Materialistic me!4phys'ns
"r "lii1!#y.,:r?llT:$"};tXm:t

Definitely Carvaka is oldest among the lndian schools ll the places of smoke are the places of fire. , #
of philosophy and number of words have been used here is smoke on the mountain. \l,4rr^ I )
for its origin such as -'Qgrva' means to ea[pfeltry,
tfherefore there

AL
'Charu + ' means Dice words. The Carvaka
is fire on the mountain.
ro fnorffi*rnU"r of other names Altogether, the inference is based upon'[apati'
in--ifosopfr

N
and to crit!_cise the inference, Carvaka has criticized

IO
this relation of Vygpti'and said that the Vyapati' is
not possible on the basis of perception because ou r

T
As far as sour@s of
IS limited tn space and time, on which

va OP
concerned v
Carvaka is that's why, basis
about Carvaka only in the form Vyapati' can't be established

ta Y
on basis as yvell besause inference

as PH
ln addition, I
based therefore the
llisira,
on occulT. [apati'can't.
riv SO
m PH IAS

on as well
the sources of
e way rn
j S LO

Any school of
can't be established
. A OR R-

t>
parts - stem I effect because law
bu I

c
Dr E F VV

As far as itself so natlacy ln

among the occur. Vyapati' be established on
and exam ples because
tn necessary ions might be left
Pramanas and knowing in lndian td.Canraka,the
philosophy are ), can't be which isunproveO.itiett .
(lnference), ony), U
by UT

other. inference cant

(Comparison), Arth ulation) a
the basis
on schools of
IT

ln to direct
lndian philosophy have number
said that the
ST

of pramanas. The Carvaka's have

only Pramana'as
because if it is particular then it
IN

and allother Pramanas named as'inference' and if it is universal

'Anumana'. Rightfrom here the negative feafure then it means what has to be proved has been already
ST

of philosophy of Carvaka started, in which Carvaka didn't acgept the

said ttrat whenever v're discuss over the occurrence nbrder to,tcriticize
BE

Bf fire on the basis of srnoke then we cross over upto
the non-perception forwhich we can't say anything
with authenticity. While on other hand, other schods
of lndian philosophy who have recognized thri
'Anumana'as an independent source of knowledge,
suppose that we can do the inference of fire on the
basis of srnoke, because.there is
befuveen smoke and fire. ltis the base of
inferehc€ and on the basii'of thiS Vyaptiwe ean i:ay'
that the{are also
related to'lnference'therefore can't be accepted and
against 'Vedic scripts' Carvaka' said that they are
full of false and contradictory statemenls and the
'Vedas' have been explained by cheater Brahmanas
in their own interest.
Now if we evaluate the epistemology of 'Carvaka'
then the question is - HoW Carvaka criticized the
'
vydfati?'ls it bnine basi3 bf perc-efiionziNtinliati'
not, because the perception of such place is not

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 PRE-CIASS :
pousible where srnoke is present and fire is absent. As far as Carvaka concept concerned
rL -.. r!r-B .L-
Therefore it is just.an inference of Carvakas. lh^- ------:-- ^.,3^.^F^^ ;f ^:r.31 i-
Therefore, Carvaka criticized I nfe rence' on the basis lack of evidences and believed in 'Dehatmavada' that
of inference' itself.'lt rirbans'ttiey have iejdcted the is why, they have rejected the concept of permanent
,i
frbm Oe.front door 6ut gdve itentryfrom
'T}at
soul and therefore they dtdn't believe in O re
is why, we cari..say that the of soqt as well because according to
-ipmortaljty
by'Carvaka'is a process of 'Garyaka' -'Once the body has been bumt then how it
irrference itself. ln addition . can come again. But against the Carvaka's
' a)-The rationality and intellectuality of human 'Dehatmavada'we can say that if the consciousness

AL
i s the character of the body then it should be present
bei;l
" therefore
nference'
r
the rejection of inference' is the with the body always but it is p

N
rejedionof ratimalityof human being aswell.
gleep. Therefore the'Carvaka' 't

IO
biiSccepted as well.
b) Only on the basis of perception our efl $emology
of

T
will nd he resticted thoughbcant As far as Carvakas, theory s concemed

va OP
didn't believe in God aswell and here
the is based upon non-perception of
But Carvaka also says hat sornetimes

ta Y
c) in order to criticize

as PH
the God has as the cause of the world
scripts'Carvaka of
cause+ffect does exist nor
criticism only. That's
riv SO
concept of God is also
m PH IAS

schods have
perceptiondoesgivelhe
As far as
j S LO

butthe
then itisdiredly
. A OR R-

As they have I
bu I

than the afea

Dr E F VV

sourcecf krowleQe their

plaefaSoul, Goddc.
as
studedinthqrpsb-
we can say the 6aiFhy$ of
As far as of also because their
concerned then - five IS to the restricted
substances have been explain theWorid the
by UT

i.e.O Ea qler, Fi tn
\ ecansee
Akasa ls ts "Gross
IT

@ , therefore That is to Carvaka'The happiness is

and accepted
ST

is hell". "The death is

ethics of Carvaka can be
IN

substances body and its sense their punch line. "As long as you live, live
made. lrr addition, Carvaka explained happily and enjoy all hnds of happiness
it'.
ST

conciorrsness on the basi s of the material 'Now

if we evaluate wtrole philosof,hy of Carvaka
subst;ti:,;0s and gave the example of redness of
then'dlthough it has materialism but an effort has
BE

:tttrl
been made to make man free from extemal preqgures
I'herof<;re in a
and hurnan responsibilities have been fixed. Since,
bel rr,r., irr t)reationism, Cause and effect etc. but
no original text of Carvaka is available so we can
br)irr)r/r asthenafure
()r ilr'() I suppose that their demerits have been mainly
riscoolness
hi ghl i ghted. Even aft er this, for the sgntudiUolhElian
sii rr;l:rr ly the nafure of material su6stances is to make
a cornpbsiti6n and create a doild. Against the
ph1l$phy shall be siven to
C;lr-,r;ll:zl'S Q?Ngeb zethematerialistic
approach of Carvaka, the spirituality gradually ,____--
thrr rirdtr:lial
yri';;itt: in lndian
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PRE-CLASS

CHAPTER.O2
Ca-rva-kat Theory of KnowleQe; Rtiiection of Transcendent Entities.

Is Carvaka reiection of inference 8. Why& Carvakas rejectthe of AkaSa.

acceptableto the other systems of Indian Discuss.
philosophy? If not, why? Do you think the g. "Just as the skepticism of Hum([eped Xant
views of other systems to be justified? Give
to come out of his &gmatic slumber, so aho
reasons for your answer. (2018)

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2. "The soul is nothing but conscious ptttlglgptw from &gmatism". Discuss. (2 01 0)

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Carvaka in holding this view?(2017\ -

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 PRE-CLASS

CHAPTER.O3
|ainism: Theory of Realiry; Saptabhan (Ginaya;
Bondage and Liberation)
Lord Mahavira and orisin of Jainism, -r?yJ:[.:TI Nayavada, Syadavada and rheory of
lffii:flX*da
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theru
ST

) The origin of nerrquality aspitcher jl) Pudgala-vuhich is used formaterial

2) The elimination of olO qrldity as momd of day.
BE

-whichgives
/ 3) Some element continues as clay. 5
or
That is why in Jaina philosophy, th and or
i r, rs i:eorr frilloraed for Reality because in whole lndian
philosophy'regarding the Reality, two extreme Jiva are again classified
those fettered Jiva

are a

10
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a
 PRE{IASS

+ Nose + Eyes, having five senses- Toudr + Tongue common man can only have partial knowledge and
+ Nose + Eyes + Ear. on he basis of such partialhoadedge, no judgement
'.
ln this qrder, the thdory of Jivaof Jainisrn is?lso can be given about the whole even if he tries so he
important because the way in which other will commit mistake. Therefore before delivering any
Philosophical schools have used the or iudqement. the rirord
r-
SYAT stroutO be used and
Purusa, Jaina haye used the their therefore'Syadavada' got highlighted. Accord in g to
philosophy. It means in Jainism, thecon*iousness scholars of Jaina philosophy. the philosophical
AccorEiigE-tre problems arise only when a thinker starts saying
philosophy of Jaijnism the Jiva is subte, infinite and that only his approach is right and the other's views
is not a subject matter of perception. But, the Jiva are wrong. The use of term'Syat'before giving any

AL
takes the shape of that animate in which it lives, but judgement indicates touards the partial truth and here
scope remains for other approaches, wtrich means

N
it doesn't mean that Jiva is extended but actual tn
it has both truthness and norrviolence. But here the

IO
Jaina philosophy, the ln
orderto existence of Jiva in question is Vfrat is ofterm 'Syat? Does

T
been given such perhaps? the term

va OP
on the basis toryards Similarly its
the basis ln meaning because the

ta Y
of Jiva been term'doubt of while

as PH
emancipat 'Syat'i the edge.
sense 'syat'
Therefore we can
riv SO
be
m PH IAS

IS and if
metaphysically then
to strengthen their
#y
j S LO

given the exam e

highlighted and if we it
. A OR R-

G
the theories of a
bu I

of tr,ro
Dr E F VV

highlighted.
As far as'
but , seven
have which are known
Itheory and is a
which are as below-
of three '*ords. Aneka Vada. F{eretre
'Anta' has been used 1) SYATASTI-ltis appredr cf 'Nayas'
objects and their
attributes, so the meani ng l9
' Means in this we can say that a
inaqrecificspace, time
by UT

are i and
and bkeoamfleof abokwfiicfr
inn umerable attributes as thesethere
rs and blue from back, then vre
IT

are a few permanent knorun as

red.
whilethe qbjects
ST

are n It is the negative approach of

which means that some how the book
IN

has been used

means, which use and disintegrate is not red. z
ST

Altogether in the philosophy of Jaina, innumerable 3) SYATASTI NASTI CA- Means some how a
characters of objects have been accepted, tIle 'Guna' judgement can be accepted and
BE

a nd'Paryaya' hav e been accepted, the permanancy well. Here ct present

and tem poral features have been accepted, and this
isthe Anekantvada'.
Further, Jaina philosophy mentions that the
innumerable characters of the object can only be well.
by the'Kevali' having the'lGivalya' because 4) SYAT AVAKTA\nfAIvl- Which means on the
they vision. lt is not possible whole the o$gct_!$nexp!!ry V,/
for common of his s) SYITISTI AVAKTAVYAM C{- yvhicf means
andttris trilvcn
-
iS some how a judgement can be accepted'but
philosophy towards the fact that on the whole the object is inexplicable.
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y') SYnf NASTIAVAKTAVYAM CA-which means ). whiih are related to class of far.nily.
some how a judgement can be rejected but 7). AYITSHyA-wtrich are related to qge.
on the whole the object, is inexplicable. I
f ln Jainism,'@havebeen
/ A SYATASTI I.IASTICAAVAKIAVYAI\4- lt means
some horu a judgement can both be accepted
mentioneG

and rejected but m he wfiole it is inexplicable.

.")MTHVADARSI.IA-wtrich mean l
Through the atov6 Saptabhangi Nayas relativity
9 AVIBAII- wtriich means absenbe of Vrgla'
.)) PR/q D- v,rhich means carelesSness
has been focused in the philosophy of Jainisrn. which
'.'.,,:),-
J(ASAY- which are fqlltnnumher and are the
have been firsffy mentimed by -.-

AL
hi s' PANCASTI I(AYASARA' whi le ' : main cause of bondag+ EQo ( ), Anger

N
in his has
.DYOOA-which means the bgJ!!y, meotral and

IO
Nayas.
lf we evaluate 'Syadvada' then few points can be ve@legtions

T
raised against it. First of all it is a self contrad lel to the above five causes of bondage, five

va OP
2
theory because if we accept it, then all also been mentioned to get rid of them-
of jainism and its will
Therightl(hr}dedgc, &@

ta Y
ln order to
a?

as PH
VI the'Vrg!a'
said that the re?lity
0 tikg ss and d
riv SO means
Ka
m PH IAS

of of a.
philosophlr mental qnd verbal
j S LO

of made
. A OR R-

@ up
l,
bu I

bondage and liberation

Dr E F VV

fifth, sixth and

to understand
rntm said
,rnverted into hu
st
@ MOKSHTA. all are of two type+
not
a whictr respectively cause and
As far of Jai
philosophy is s con sidered
Which to open the door for
is
by UT

pudgalas. two types as Bhava

comes r
Dravya compared with application
IT

of the world.lnhis Jiva's'actions'

of oil on attachment of dust particles
are known as'KarmaPudgala' collects the
ST

outcomes of
birth. Therefore the reason of bondage
IN

ln Jaina philosophy eight such'karmas' have of action

which known as Bhava
ST

accepted-
Bandh and after doing those actions, getting in the
JNANAVARNIYA KARMA- which clouds the
BE

is Dravya Bandh.
knowing porirlerof the soul. fohdage
I DARSANAVARNIYA KARMA- which clouds
q) SAMVARA- Which means to clese the door for
Ka alas. This is also of two types. Bhava
3

andDtavy+trhe
. --------.{ tendencies of doing right action is
.[r'!A- which originate the
BhlyaSgmvarawhile performing the good action is
ment:
_
ich arg the hindrance
,\ rulnunRt which m ran
Where in Samvara new karma pudgalas have not
a. h originate the earlykarma
distreSi."''' '' '', il'is knoranr 6

)
NAMA- wtrich are related.to body. when the last karma p'udgala gets

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achieved. lt is also of two also necessary. Here he'Samiti' stiands

types- and for s. The firre Samitis are -IRYA-
indicates towards 'and inthis condition. Carefillness in movement,EFI,ASFIA" Srryeet and soft
'G which direcUir harm fire speechlESHANA- Begging for right purpose.
soul gets destroyed..Whil.g icateS -Adenru NIKSHEPAN- Carefulnessin exchange of
towards Videha-Mtikti , which is possible onlyblter object TSARGA- To release d 4propriate place.
theSpeth and in-this ln Here
-/
ma' he 'Aghatiya 'Gupti' stands for t'. YAK GUPTI - The
als PY+ and this is the restraint on speech GUPTI-The restraint on
As far as the'ririans or path of liberation in Jaina bdy.tPNO PTI-The restraint on Mind.

AL
GU
phil is concerned then first of all three gems ln addition to above means in Jaina philosophy

N
beenrecommendeG as, twelve

IO
ight faith (Samyak Darshan| Means having full five etc. are also supposed to be
faith in scripts and preaches of Jaina Tirthankaras. for li n. ln Jaina Philosophy

T
been accepted from

va OP
ight knowledge (Samyak Jnana):-
of Jaina and they are known as
conduct (Samyak €lowest level

ta Y
IS while at the top le

as PH
behave accordingly.
rs is none but
AfterthisinJaina known as
riv SO
been means,
m PH IAS

none but
from all injury to life
eans a Jiva attains
falsehood.
j S LO

a- nence
both Jeevan-Mukti and
. A OR R-

Jaina
ha- from I and positive
bu I

from
Dr E F VV

been made, because

five great vows have
to Jaina script, stage of liberation
for individuals who
have and thus
nd enj fciu r ns or
, which a y applicable to
infinitefaith, infinite
Brahmcharya and .and infinite blisg are
infinite
ln additieinhe for
by UT
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IN
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fainisrm; Theory of Reality; Saptabhan (Ginaya; Bondage and Liberatiqn)'

7. How.do the f aina philosop[ers explain 10. What according to f ainism.in Path to
. .'bondagel?'What, according to them, is the liberation? Discuss. . (2011)
distinction between "liberated soul' and 11. Why is Sapabhangi Naya not treated as
'bound soul'? What do the fainas think about &ctrine of.Sqepticism?'Discl:s.. (2O1L)

AL
the c.ondition of the'liberated soul'? Discuss. 12. ls Syadv-ada a self-coneattiiiilry doctrine?
(2018)

N
(2010)
2.

IO
"The ja.ina metaphysics is relativistic and
13. (200e)
rcalstic pluralism. Discuss. (20L7)

T
a Philosophy (2007)
3. Exarnine jaina stance of 'Naya'. How

va OP
differ from 'Syadvada ? 1 the theory of Substance according to
(2006)
n the 'Tattvartha'

ta Y
accel rtable for scientific 1{. faina Dravya. (200s)

as PH
r )ain ,, oncept of of Jiva .
Shte an iaina &cu'ine
riv SO
&
m PH IAS

6. What Sarhvara mean (200+)

their significance of f ainism. Is it
j S LO

a
. A OR R-

Give reasons.
'i. I
bu I

Explain the con of (2003)

Dr E F VV

various types to fain

anekantava-tla and
.=
angr_naya-. (2001)
,\ir rly:;c t,ttr: rela
:;aptabhanginaya (2013)
0.'Saptabhang i (2000)
of relative
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ry
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m PH IAS
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va OP
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ta Y
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ta Y
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m PH IAS

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 PRE-CIASS

CHAPTER-04 .-
r .ii*n::.,I..*f;raFre-r(,..q4i.{,.,
--,. .
S cho oh of B udh ism : Pra ti- tyasamupQ: da; ksani kavada,
Naira-tnyava-da
Lord Buddha and Origin of Buddhsm, Vaibhashika and Sautrintika Under Hinayana. Shunyavada and V(;yanvada
Undqr Mahayana. four Nobel Truths, Ashiangika tr4arga Pratityasamutpada Kashnikavada anc Anafnavada.

Similar to Jainism tne. scnciil of"Buddhism also But in course of time a

originated as code of cohduct against gi"hmanism hishlishted a{Gmmbagain

AL
and later got th.e.philosophical form. lt was got this name because it is supposed to be based

N
eSablished by Lord Buddha whose no original script Among the prominent scholars of

IO
is available because Buddha delivered his preaches ddition to Vashubandhu we can
verbally which was leamt by his disciples Later on

T
the scripts of Buddhism were tn a branch of sthat's why it is similar

va OP
to but on the basis of can
are

ta Y
qhunydada the of Vaibhashika can

as PH
firsttr,rc arq Hinyaniand la$ with the
four branches are in order against it. That's why
riv SO
see a process from their theories as
m PH IAS

to
but Shunyavada pposed means we do the
j S LO

jn his on the basis of their

. A OR R-

n Here ue can
bu I

of
Dr E F VV

Som the realisrir

Buddha over i

the cause of so So can easily difference between

was a practical thi why and we can
him tn is actually differentiate Hi as well:
rif time and to him, since names are as qnall vehicJe and big
wftyne
by UT

preaches of four noble msufferi

As far as concerned then it is
in which we can see the Buddhists
IT

an of Mahayanis and it was ;Lk(

theories.- - -
we c€ln
ST

have got this name because they are etc. main of

IN

commentary titled Among the prominent

scholars of this branch in addition to
ST

in which he hasestablished his Shunpy4(a.

we can also etc. in The is main subject of Shunyivadis and
BE

which direction of lhe common meaning of sunya is absence or nothing

Sautrantika and a but Sfrunyavadis have taken a specific meaning of
scholar of a which was a branch of Sunya because accordins
M.ahayan is. The main of about
_ "r:"#ffi:".,1
tn
,2
Fiqtly the reglity or existence
which he not onlyhas accepted thegnaterialobjeots
of the world but also said that we know the oblects A Secondly the u4rea!.!-{ or non existence.
o t)Thirdly b
k 'lAndburthly thirm.
c

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But vrre qg4 nafi€tggaLsse the'ffi) or highest Now if we evaluate the Shunyavada then
reality in any of the abo,re categories and that's why sometimes its meaning has beer: rakan ac
accordingto them the highest reality is or nothing but it shall not be taken because the actual
forrcdegori zation of and thats why meaning of Even
v eca the highest. reality as in order to criticize Shunyavada said
means the highes{ reality ir also said that
IS orcan't be knorn to honour it and I
throuoh our and unperstanding don't like to honour it at all but even then he can't
because they can be the means of knowledge of kgeg himself away from the9lameof

AL
material objects of the world which are changeable Buddhisl Actual ly it is u.nfortunate that the
and perishable while the absolute reality is have focussed upon nihilisrn ryhich is the

N
unchangeable and eternal such as Nirvana. weekeglg4gle_d_SlplyarE la hrt did rb!. pay thei r

IO
Altogether accord i ng to $lg4yqyada neither we aftention upon thgtelativity which is the sfrongest
feature ofShunyavada.

T
Gan that ghest reality is positlve because
a
o

va OP
case he come underthe is concerhed then it is
and thuswillbecome as branch d Mahavanis. and amono
say that the the nr.r" of@D"n;

ta Y
IS
0egatiVe is it be included. But it was

as PH
Iqse,ils absoluteness, say that and stre
highest realityis 1-^k{,
riv SO
m PH IAS

they are cgllradlqlqry li of Buddhist philosophy

j S LO

r()r we can say that

Actually it
. A OR R-

i).)cause we can not in because.

bu I

',vhich is neither nor the existence of

Dr E F VV

according to Shu the the theory of

can't r /tt means the external
the subject of inference because
the er the to Sautrantika's
or highest leave andwe
i rrrther that if of ideas.ln
by UT

br:ltr:Ve iIl thenwe saidlhat O

wirrcir will go in the
ion have with extemal
IT

of theworld and in this case ofthe

ST

will and the iq for the

That's to
IN

to it not case
&tause ii is Sunya from highest reality and the
ST

?. !t,':st reality is dr:nya as well because it is sunya

l r,r iire phenomena of the nodd. So according to
BE

l)hurryavadis only those can blame Sunya who are I

r rirr<n,'lwll frorn the preaches of Lord Buddha because

of siinya
over it
rirr)rttioned that the hov/?Vasubandhu
this and hasgiven

the superior
Sipilarly lhe falsity of the 1) First of all, according to Vdsubandhu, some
existengeof
of the transcendental rirorld.

15
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PRE-CIASS
/7'
th llut according to it I prove them itself. But still.the problem does
Vasu' , iiru this c at all end becasue the question is how the creaticn of
; hecau, x) ot;1g4Iest is orly rryle.Eg!&iry, ld can be explained .on-'the basis of
and al) :rt from the attribute we don't have any vij matrata. ln ansrver Vasu bandhu. said that'
conta( 'r/ith objects then how we can we ths first of alt-.
I acgep j gxislencg of object. tn c) {farr1
'
2) in orclr:r to give his second argumeni: are existing in It has
mainly two functions - firstly to collect all
'a .the.ideas in it and secondly in course of
time bnd'in favourable condition to project

AL
the ideas in the form of external
f*rat is the relatff]=bf-,
)h#w'

N
we ri rarke a question- But these projected external objects will
? Then on the basis of

IO
unreal or illusion.
'/ options are avaitabte. . Afteri

T
Diffc;r::rtt.lndifferent.
.-..-i7 and Not known

va OP
first rrlrtion we have to accept,
' 'of rr ', ,r from unreal, and in vom
on
ly.,r^",iff2t"'

ta Y
lfig r :rr i;lr)d,whole A
which which have their
r,l*;*t"l
as PH
o .; not possi
riv SO is knsUm_Dy qe l-E

o
m PH IAS

ijnana is'Rupa'and the

bec, r l()
j S LO

ts
neitlr
l,
. A OR R-

ACCC Nose
bu I

o6 tj r. ir:rsis of
Dr E F VV

Ear
h4 n"o Tongue
Skin
i:, ,'itr lil1
6) Manovijnana Chetn
'
rrrling lo.

we at Vasdbandhu not only

by UT

')r ' r)l' be in the the ideas but also solved the
, rrr'r, t){)CaLlSe p robable But even then - later on
IT

I criticized the Vijnanavada

tion are
/.
ST

)r
can in theform
IN

, ,'i'ir.r) titr; oxter_n,ql ob&qtg

ate_Qot
of 2
?/) .,t tll,, arA not present then ho,rr can we explain our feelings
ST

,, r ,)all say th+,rt the approach of

' for them and accordingly behaviour. ln additi
1)
Samkaracatya also mentioned thatthe Vij
,, I i
BE

_ , _^t because in his

have straight away said th or on li
a
discussed onlY ,I
0r
I
l, r lirilr; '/asubandhu has
:r
lr tirr; r)xistr)rlr)r.. r>f r>xtemd obiecfs
tht
I
It L Brrt in this condition;
aciePleDle.-
rI Vasulrandhuthatif-the As far as
m are
r,.4r,lr'it'tn,>n concerned then Lord Br.ddha raras a pacticalthinker
tllriB l?
:r.i tr-): ltl( li il I cflly and believed that to get entangled in metaphysical
=-Y, r,;t.tl-),-t rl, it I
questions is wastage.of time and energy that's.why
rt,, ir r \r r:;rril;)rlr,ii)tt the negation of he called them indetermined questions. Actually
), ,,.i)r t:;(ii()u)-tlr;ss is not possible as according to Lord Buddha the bigge$ practical
I Il!rlo dcr Nrlr M.rt B D.I{a. (M) 999t1 tr615' 0, l{5529!rt7
Ll)r l0J-l t,q, Top ftGyru.rF Tta, Mrbc{c NtFt, D.[ti9. 1
,iRB;\D): ;t.r*l-llfSf,f raiUB R .hNo. tO2 RK'$Xrnctro'rEbiSerPlhtbtNrgrr Hyd-20.

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\fqt^rv''*^!rfY

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problem is related to strfferings and that is why he 'differentandthe ed,

delivered his preaches of four Dotrr^ r'"*^ "r:^r ...L: ^L :c ? l^a^,{ teA
include in his preaches Buddha said that-
Theuorldis fullof sufferings. But Lord Buddha -t) The effec't will originate if he cause is present.
not be considered as pessimist on this Theeffect will not originate if the cause is not
basis. -"2)
presert
There is cause of this suffering. This is known
"v as
..3) lf wd destroy the cause the effect will be
dembli$ed itself.
The cessation of suffering is possible

AL
The above points are tothe of
) There is also a path of liberation. Here the causation andto explain it

N
theory of eight fold path has been has been mentioned in Buddhism,
offive$epq@ct,

IO
recommendeil
i) SamyakDrislti (Rightviewlwtrich means ofizuse, OrfgE-ofQffect, Dejlcliljg[-glgqlge and

T
the knorledge of four noble

va OP
F
vision of rcality. in Pratityasamutpada the
I u been accepted. Whatever

ta Y
means pa cal is the 'N

as PH
of nobletruth. different.
ts even
riv SO
9 Samyak V?ik
m PH IAS

in the world but now

in speeches and
s is the difference
j S LO
U
l'r I Samyak (Right
t,
. A OR R-

, perform )
bu I

pratityasam utpada
Dr E F VV

C.
9 (Right
between extreme
by means
n which means
vi) Samyak (Risht thisnodd norwe can accept
constant outallevil nih approach e material object but
Samyak To ly, an object one and !est1_oy9 .
recallnoble Thisconditibn tbviardslhe.non-'..
by UT

ncy a SIS ti:g,esdencq,.of

f;,,i This is the last e right
IT

knodedgegets the divine Buddha preached of non-

ST

and spiritual pratityasamutpada and tried to

Thr: ; rbove eightfold path recomm full of sufferings and gave
IN

Budclhisr ri is also knorn as th These

the, middle path betueen are moves from c€IUSE
ST

effect to cause. lf ue move from cause to effect then

fn (Ti,ree the order of the tweJve steR$ are as below-
BE

and
As far as da ,itis )l Avidya (lgnorance|/lt is the root cause of
't
the central theory of Buddhisrn and it originated from suffering.
the se,;ond noble truth wtrich explains the origin and ,2) Samskara lt originates dueto theAvidya and
end o1 life full of sufferings-. lt is also the theory of it is the last active state of past lifb. :

causation of Buddhisrn. Mjriana- lt originates due to Samskara and it

Actually Pratitpsamutpada is made of trrro ttorde means consciousness, when a Jiva exist in
Pratitya and Samupada. Here pratitya means, in embroyo, it is known asVijnana beczuse it is
thO filst
@rtai,I cond.ition arrd Simutpada Teans, it hpppens.
They ,ri.: cause and efiort resp'ectively. BJrt
.. 'pre&ent
[te.
consciousne!
'' :: lle.lipt stase.of
and i's explanation of pratityasamutpada is

Bll S.ppbh. ,tihoLN-tt!r H!+20-

18

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 d
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PRE{LASS

As far as concerned then

a It is the Nama-Rupa vhich is made up of itori abecausethrough
a Panch-Skandhas- Rupa, Sanjna, Vedna, pratityasamutpada Lord Buddha has followed a
Samskara and Vijnana. Under Rupa skandha ,:iOOle p,ath)between eterlily--and-nihilism and
Earth, water,' fi re. and air corne, whi le other four accepted the essence of which iq
skandhas ar6 related to consciousness. That . no objects the material ln
iswhy, in Buddhism the composition of Panch bourse of time, the
skandha is kqown as soul. preaches of non
It isthe developnlglgf sixienses and the fore the a got
with mind-z r highlight . Accordin iftne

AL
just momDntary meansthey are changing
The contact of senses with the ,world are
'
every moment an(ai6.$ranging very fast that's wtry .@ 51, &i*t
he*z ilt

N
objects is sparsh.
it appears permanent. To'prove treir opinion Buddhis{

IO
9-V"!"".- Through the contact of senses with u-)
/ objects the feeling of 99MU. and ha
scholars

T
Diltf\

va OP
originate. rts because here
I Tristrni- Due to the happy
6,igiftt"o is Trishna.
defined
for p
-

ta Y
ln

as PH
Up-ada-na-The desiie phil forms of Kshanikvada has
-9) frt^ J
objects is upadana.
)
riv SO
m PH IAS

)o) Bhf,va-To material

while
desire Bhava.
j S LO

Jati.
. A OR R-

,,-11)Jqti-Taking
I
I
example is
rw&
bu I

The old continues till 0\

Dr E F VV

certain after after g.r-l6,nvf "l

Altogetheruie can
chain Lord the rupa also separated.
of life lof ds are Altogether in momentary existence
to and tieicatrse material'vtorld has and they are in
the first two folds are life then cha un Same was
by UT

two stages are related to while bya

eightfolds are related to the order to
IT

Nowif the a, then gave.his. Iistorical

ST

first and have

\ and from these thinkers, there
IN

ln
we
n order to reach the causes of suffering
do not make effortsto
are num
concept
of thinkers who have accepted the
such
I |})
ST

"r/ of opponents
BE

Nowif again
in UlqfisbaOa, because alsotwelve wecan from
have been mentioned. ln addition, the theories
like and

these weaknesses, ha made his efforts to 6P 4c

explain suffenngs and human accountability through

It is and i*
of sufferingst-hrough

Arbt Nrf.r ryG!..

19.
a

NWW|
a
 PRE-CIASS

ry/ ,iro' tireory like airatmyavad on in Buddhist

/\t t;trtt
'vda
originated from oned that
As farr as Anatmyavada is concerned then Lord
Buddha delivered the non-permanency on the.basis
sf ryasamutpada, which was converted into
r,;r'.ti. we take any other meaning, apart from
mo r,1 rr ri:l1ine,sS by his disciples and if the theoqro! at number of places we can
rnoroentarinessis imposed on an element likd.soul l have been mentioned in
therr the theory like Nairatmyavada orAnatmavada isthe
will originate, which generally mean that the soul is are.Rupa, Sanjna, Vedna, Samskara,

AL
not existrng or in Buddhist philosophy n9 concept of even itis proved through which
soul is acc{)l)ted, or Lord Buddha does not believe in is a composition of throne, wfieel, canopt etc.

N
soul. similarlyAtman is a composition of five skandhas.

IO
Bui, if en wecome technically the theory of &lddhism
t

T
to know been totally qamed as anatmavada but it shall be

va OP
tn actu ally, the because here only the

also a

ta Y
as PH
an or sou has
First ar, SCNSE
riv SO while Buddhist philosophy
1
the soul is
m PH IAS

rs no Lord tririo types of Anatmavada

j S LO

unfls15t2s1,ling b! ln the and

. A OR R-

the meti cbl sou

, rs
bu I
Dr E F VV

concerned, then
not end e'.,r;n after Definitely sm the term pudgala
the SOt' ,r., ., r1r)t @noousness the term nairatmya
third m,,;,rling is the meaning of
) or su'preme be pudgala nairatmya is material
Vedanta. ln ihis purifi soul is accepted consciousness can't in olher'
Buddhisl :,r riklstrphy. But use-d as full of conscioushess is
by UT

The Nir' :r;l irl Buddhist such knowledge, the

place as the Brahman in of which is supposed
IT

Thbt is v./rr1, whatever put in the while on

ST

Brahma ol Vedanta, the same put in the Dharma in Buddhist

and sim been used for material
IN

as been done as well. That therefore the meaning

st philosophy, in orderto explain the Nirvana it ofthe
ST

has been mentioned that it is h1gler]_h9n_ltroU4q!!, knowledge

x t ' ',-1 ri in OCgan, sweeterthan honey etc.
disappear. It has been
BE

ih,
/\ i()!.)tilcr we can say that in Buddhist philosophy
.rcr.rl i' ','i,r,)ted only as'a metaphysical soul and
by Mahayanis tlnt is why according
for liberation mly the knowledge of
l
is not sufficient but the knowledge of Dhaqp
D aff , r,rrr with the eternal is just like atfection with
Nairatanya is alio necessar!,. ln other words only
the disappearance of 'Kleshavarana' is not sufficient
ti hasneverbeen torched, but the disapparance of 'Jneyavarana' is also
--f necessary.

'
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I r\NCH OITICqEYDEREAIT): E Nc l-l 12J7, 2d Fbor, Rooo Nc 202 R-X'S|G
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PRE-CIASS

CHAPTER.O4
Schoob of Buddhism: Prati-tyasamupta-da; ksanikavada,
Naira- -da
1. How do rhe Madhyamika ap.ply rt Buddhists
*X:'f"i#I1i"rfil:1,il;1lffifl:1il:1
the notion of Pratityasamutpa-da.to tothetheoryof momentariness ofreality.
establish their doctrine of Sunyata ?
(2013) '1l^#'^

AL
12. CommenE Accepting
Discuss. (201.8) .-
indifferent to the pursuit
2. Is it consistent for the Buddhists to admit the

N
in this context, S'arguments

IO
theoryofNairatmyavddaandthedocrine forsunyavada. (2013)
of Nina+a simultaneously? Give 13. Do you agree with the view that in eaearly

T
more impiorEnce was r -T

va OP
favour of your
than
3. What are the agreernent
'

ta Y
establish ot (20t2)

as PH
Examine the
necessarily Iead
riv SO
f\
m PH IAS

alrrtanhyu f
of
4.
j S LO

How&
l,
. A OR R-

on to
and
bu I

(2012)
Dr E F VV

themselves the
How do a Phi al doctrine?
themselves nafure (20 1 1J
(2ot7J Budhisfconcept
7..What si the
5. How does 'Ksan strengthen the. of N-arta e.xpo-sition of_ the
argumenB for 2
by UT

Does the'Doctrine of Origination' ls the logical necessity for er^

IT

th.e law of teasons for your

0[, namely Sat
ST

and
Asatkaryarrada? Give reasons for of
the
IN

birth in oul? Discuss.

7. Elucidate the role of catuskoti in ._. (2010)

ST

explaining the nature of reality 10. Bring out the meaphysical implications of the
se.odd nobb ruth of Budhism. (2010J I
BE

according to Madhyamika school of

21. An &amination of Budhist Nairatnvavada. .
thought. 6) (2008)

8. Alapvijflana (201s) 22. "The Madhyamika Plibsophy ties to a&ptthe

' mean bet'een extreme affirmation and extrbme
9. What is the PratityasamutpEda in negation.,,Comment (2008)
explaining Dukha? Elucidate the means to 23. Four Arya Saqra (Nobb Truths) according to
overcome it (201s). Buddhism. (2007)
10. Explain the- -epistemological differences' 24. Disorss-Piatffasamupaaa in'nriAhlstn.':'
between Sautrantika and Vaibhasika schools of (2006)
Buddhism. (20L4)
HE,{D OFFICE:S!iS, OURrF&r Nr3rr M.dd, D.D!6t. (M) tt l fraS' arl{sallrta7
BR NCI| OFFICE{DElf,I} ra}l a6, T.? Fbot, Moti.4E TdE Mr}tdlc N.tE lrt}r- 2L
SRA.\Ctt OFTtCEiEyDEiafAD): tlNG t-Et3r, 2od Fb.r, Ro.N] r, R.f igl6xLD'r Bh. Srpri! AtLIN.4? E!d-24.
(M) 09652J!ll 3r, Ctaslaal lt2

-
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 PRE{LASS

r liscuss the Buddhist notion of 28. Kashalikavada of Buddhism. (2003)

(2005) 29. Buddhistic doctine of Pratuyasmutpada
26. rl lr ,nd kinds of Nirvana. (ZOO+) QOOZ)
-, ( ts ,r discuss the Buddhist notion of NagarJuna'sdeferiseof s[nya-vada. (2001)
;pO.
;
- '"'-:'rariness. (2004) 31. Kashanikav-ada (2000)
I

AL
I

N
***.t

IO
I

T
va OP
i

ta Y
as PH
riv SO
I
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV

,
by UT
IT
ST
IN
ST
BE

f,EAD OF
L ERANC}I
BRANCH ,tBb S.pphtr ArtoI N.trr Eyd-20.
(Nr r 09652351 M, 09651561I52
?
oRl6S o? BUDD Hls^4

rVoUle.
1r,r,ltlL Prrtr
t
rlrnrf,t,tttr ">61'Y
kq h^pi uavcidq

Fo,u- Nohc t&^tt^,

DuKk&^a"
? rah c\*{.
e)
@^ra1 \ Srl

-r(

AL
iA vra 4tu

N
IO
(4 a

T
,^ri'F o tLt d\
,Lluo

va OP
t A \n^/" f\, cl\ J
fts t
'rJ^'

ta Y
\, W-n^-
*rtr
I

as PH
S\
a l---)
(, ,J* ry
g"klcot^ h <o'u*
riv SO
m PH IAS

f-r
a v +l'4
j S LO

C-Au/*
%l'N
. A OR R-
bu I
Dr E F VV

f"juf.
q w"P@ tq
No t \vauu1^t7a
N, Tlaot
K 6-i* '
r) otW kotxttl^

,) -l lto'fr\a9vnu-tPdata-
by UT

Aal"Y
IT

)
NirVA"q
ST

AIIil,
IN

o {Y\{
L/;"- )
ST

A
BE

-l *Jlr.e-
rY\Nd

d In r"
t
 t'
.t

L,yltb-l q&yvror",u: 31 {stfnqrl<^- (\^^*a\

;tl hcr,x-. Y\D Ltb"tar"\4

"d
a(
Lt^J) +

I ,tlo l\srrt' +t^t (rq t

D
^k\<ha-
a'ynA
h&) - -)

N AL
T IO
va OP
ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE
 Dr^oida"sa,- Clac*kva

@ Avi\a'

W so,,vir.sk;\4r,, --i &4'fl",^^r^^" tb

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 I

UNIT3 BUDDHISM-II
Contents
3.0 Objectives
3.1 Introduction
3.2 Main Schools In Hinayana (Early) Tradition
J.J Vaibhasika (Saruastivada) School

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3.4 Sautrantika School

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3.5 Main Schools In Mahayana Tradition

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3.6 Madhyamaka (Suny av ada) School

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3.7 Yogacara (Vtj nanavada) School
3.8 Let Us Sum Up

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Key Words

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3.9
3.10 Further Readings And References
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3.0 OBJECTTVES
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In the 20h and 2l"t century so many Eastern and Western scholars wrote volumes and volumes
on Buddhism. Still if you ask what is Buddhism it is not easy to give an all agreeing and all
comprehensive answer. This is because of its vastness and complexity. To know Buddhism in its
varied developments is a Herculean task. For it extends in so many lands and languages. Again it
has a history of 2500 years From the simple practical by Buddha, his
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disciples went so far, especially Thus we have lot of

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more. Here for our study we take up the traditionally accepted four schools in India. They are
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Vaibhasika, Sautrantika, Madhyamika and Yogacara. Each school claims they hold the 'middle
way' of Buddha. The fust two belong to Hinayana tradition (Early Buddhism, Abhidharma
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Buddhism, Staviravada, Philosophy of the Elders, Theravada Buddhism, Sarvastivada Buddhism,

Southern Buddhism, Exoteric Buddhism - all these names emphasise one or the other aspect of
this tradition) and the last two belong to Mahayana tradition (Later Buddhism, Developed
Buddhism, Northem Buddhism, Esoteric Buddhism) within Buddhism. We expose the main
metaphysical views of these schools and their distinctions.

3.I INTRODUCTION
 i

he needs answers to all'why's and'how's of all that we

Wise men begin their enquiry by critically examining the
answers already given and evaluate their merits and demerits- Some will go that far to ask the
question of 'why' about the multiplicity of those answers. Buddha was such a man, and he got
enlightenment about their basic 'problem! ', that they are all 'dristis', (ways of looking at reality),
tr which is basically limited because of human predicament of conceptual limitation. He
understood not only the limitation of those 'dristis ', but also the harm that it can if we cling

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to it. Thus from practical aside these and
already referred to his struck by AITOW

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A charismatic personality like Buddha could manage like that, but not his disciples after his

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demise. They were forced to give reasons for their interpretation, not only to outsiders, but also

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to insiders. Most important reason for this is the potential within his teaching for diverse
interpretation. The immediate followers of Buddha even had their difference of opinion about

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Buddha's teaching. Within a century after the parinirvana of Buddha there came a clear cult

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division inhis'Sangha'. Orthodox group or traditionalists or conservatives is known as Staviras
or Theras or Elders and Progressives known as Mahasangikas. Elders claimed to represent the
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original teaching of Buddha. Others said Buddha taught something more than what these elders
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say. Elders called them as'papabhikkus'or'adhamavadins'(those who practice and teach

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wrong things). According to elders Buddha was a historical man. He was born, lived and died
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among them as a human being. But for the other group Buddha was more than a man. He is a
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God. The moral goal of Sfaviras is attainment of each one's nirvana. The other group said this is
egoistic. Buddha's goal was not that. Bodhisattva should be the ideal; they do not care about
one's nirvona :ur:rtil all attain nirvana. Again for elders the ideal was attainment of Arhathood.
Btt Mahasangikas claimed an arhat can go wrong and that cannot be the ideal state, rather it
must be realization of Buddhahood. About empirical knowledge too there was distinction
between the two as Slaviras (elders) were realists,btt mahasangikas were more idealistic in their
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leanings. Staviras denied a soul or substance in everything, but they believed in dharmas or
elements of existence as really existing. But mahasangikas denied substantiality for both.
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3.2
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MAIN HINAYANA SCHOOLS

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The philosophy of Staviras or Elders we can call as Abhidharma. Abhidhanna is actually

philosophical reflections by realistic and pluralistic philosophers of Buddhism (Theravada or
Hinayana) onthe basic teachings of Buddha. The literal meaning of the term'Abhi' is'further'
or 'about'. Thts Abhidharma means the higher, further or special Dharma, or 'the discourse on
Dharma'. Dharma here refers to all the elements with which everything is made of. If we
analyse everything we can reduce the whole of subject and object (whole reality) into 75
dharmas. These realistic philosophers were known as Sarvastivadins. 'saryam asti' means
 J

'everything is' (these are realistic pluralistic philosophers) but only as elements not having a
pudgal or soul. This is in fact the first philosophical development in Buddhism.

3.3 VAIBHASIKA SCHOOL

The word Vaibhasika has come from the main text Mahavibhasasastra, which was compiled
around 2nd century C.E; its main object was to expose Abhidharma philosophy. Another classical

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text of this school is Vasabandhu's (420-500 C.E.) Abhidharma-kosal Actually Vaibhasika is the
later form of Sarvastivada.

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These Sarvastivadin philosophers transformed Buddha's 'no soul' into a consistent philosophy of

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'pudgal nairatmaya'(non-substantiality of everything). Non-substantiality is not only in the case
of human beings, but is applied to the whole material world. 'Things are without essence'. If we

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say they are unsubstantial, then what are they? This group answers that they are collection of

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dharmas.In the case of material things, there are four material atoms, and in the case of living
beings five skandas. We see exposition of this in both Milinda pancho, a second century C.E.
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text and Abhidharmakosa of Vasabandhu of 4s century C.E.

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Another view that is closely connected with this insubstantiality is the idea of momentariness of
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all entities. Buddha's 'anityam' (impermanence) had a limited application" in the case of
morality, but they applied it consistently on everything. Unlike Samkhya, who thought of a
permanent thing behind all change, exposed by the image of lump of clay that turns into pot still
doesn't lose its 'clalmess', Vaibhasika clung to Buddhist insubstantiality and impermanence and
exposed it with the example of wood being consumed. When wood is consumed by fire, only
ashes remain and it is completely different from wood. Still they accepted three moments in this
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change; past, present and future; that which causes that which is destroyed and that which
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They explained the whole of universe with 75 dharmas and enumerated them in detail. We see it
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Form dharmas) consisting of the five sense organs, five sense-objects, and
form with no manifestations. These are also known as rupa and they form all that we call matter.
U Consciousness (1 Dharma) sometimes divided into ltve dharmas corresponding
to the sense-organs. This is also known as citta.
III The concomitant mental functions (46 dharmas). They are also known as
caitasika. They are subdivided into four groups.
 4

i) The general mental elements are 10 universals (sawa-Dharma-sadharana). They

are contact, attention, sensation, ideation, will, desire to do, conviction, recollection,

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iii) The general foul functions are 6 defilements of mind that hinders one from
following the path. They are passion, hate, pride, ignorance, erroneous view and doubt.

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IV 14 dharmai that have no connection with form or mind (citta-viprayukta-

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The remaining three are unconditioned elements. They are Space (akasa), ext tion
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no no type
of
ntrvatxa. we see In
make a to
as
next school that we are going to speak of
# up
by UT

AS
IT

3.4. SAUTRANTIKA SCHOOL

ST
IN
ST

of the canon. This group came up the and sm of Vaibhasikas. Main

teachers ofthis school are a contemporary of Nagarjuna. Srilabha or Srilata was his
BE

disciple. Then comes Yasomitra and Harivarman who wrote the book Tattvasiddhi (Proof of the
Truth). Another name notable is Vasubandhu (some say this is the same Vasubandu who wrote
Abhidharmakosa is another one by the same name).Jt
/- is a losico-
(there is a later school of
personalities &
century C.E.) unrverstttes lssues are vi fuv.a'nP"a

followed, not
,.and it was very easy for them to form their own by taking
the logically fitting teachings). They said Abhidharnru scholasticism is a deviation from the
 5

actual intent of the Master rejected independent existence of some of the dharmas and
reduced their number into lf we ask the question what
is it that forced them to the it has both metaphysical and
epistemological reasons.

The realism of them too as Sautrantika said this

is against the master. So they clung to 'Sukta Pitaka' their intelpretation
on that and reaso '). Logically, they said, the Vaibhasika

AL
clinging to three if
r anything changing, it must happen at all
moments and one thing will last only a moment, where birth and death happens; so no past,

N
present and future, only present is existing. Past and future are imagination (sankalpas).

T IO
va OP
amanas) and Acceptance of external objects and mind

ta Y
as PH
ika developed and defended itself against both Buddhistic and non-Buddhistic
cntrcrsms logic was later and crystallized by the Yogacara (vijnanavada)
riv SO
teachers. are the two
m PH IAS
j S LO

in his famous work speak of two valid means of

. A OR R-

are Perception and Inference anumana ).

bu I

). This
Dr E F VV

which

reality as it is. other pramana consists of conceptualizations, verbalizations,

of mental conskuctions. (kalpana, vikalpa) Dignaga calls it
or di
I CeS are endurable and
(
by UT

level t).
IT

Epistemologically Sautrantika goes a r from Vaibhasika to answer the question, what

ST

O not ,bjects that come into our realism) but

we rt
@is
IN

Thus our
be always some constructron we call them
ar
ST
BE

Theory of Momentariness

of 'anitya' into universal law of impermanence of

AS "a thing arises, rqgyligsjg@nt and cgsf.s,to
if can there be
As it arises it must things never
remain constant. What is there is an of causally connected entities
If it were not so,
of the same kind. The cessation takes
T
without cause. They call
 6

then the dharmas would remain constant and as the

rh
smallest indivisible unit of time. This All aggregates of being are
produced and destroyed in every moment. succeed upon each other so fast,
as in cinematography were distinct pictures in a rafid frrojecJion, evokes s
on the screen, we see them as continuous. Again earlier and later ones within one Santana
are almost alike we normally fail to discem the arising and destruction and perceive them like
flowing river or flame of a lamp. According to this doctrine, all objects of the world - our bodies,
ideas, emotions and all the extemal objects around us - are destroyed every moment and are
replaced by similar things generated at the succeeding moment, which again are replaced by

AL
other similar things at the next moment and so on.

N
IO
One important e of this theory is Everything

T
happening at the 't arisen.

va OP
an n.
One question that aflses

ta Y
the theory of

as PH
This theory says consciousness is able to be conscious of
itself and a, J ust like u Ery is able to y both ilself as \yell iS-
riv SO
m PH IAS

oJ-her external obj ects.

j S LO
. A OR R-

Sautrantika classifi cation of D lru rnru

bu I
Dr E F VV

They have a different classification of Dharrna from that of Vaibhasika. While

75 dharmas, Sautrantika reduces that number into 45. This inc
3 samskrtas they divide into five skandas
i) Form (rupa): consists of matter in its 4 primary forms (upadana) and 4 derived
by UT

(upadaya) forms. 4 primary forms are earth, water, fire and air. 4 derived forms are
solidity, humidity, heat and motion.
IT

ii) Feeling (vedana): consists of 3 types of emotions- pleasure, pain and neutral.
ST

iii) Perception (samjna): consists of grasping by 6 senses - five senses and mind. It
consists of colours etc by eyes, agreeable, disagreeable, friend, enemy, male female
IN

etc.
iv) Consciousness (vijnana): consists of 6 sense consciousness. It is "row grasping of
ST

visual, auditory, olfactory, taste, touch and mental consciousness.

v)
BE

Mental formation (samskara): consists of volitional factors that create and determine
the five skandas of future existence. Sautrantika speaks of 10 virtuous and l0 non-
virtuous dharmas.
vi) Unconditioned consists of 2 uncaused dharmas space.

Sautrantika lsa the to tull- fledged of

ka and Y, ln own the 'Sautrantika
continues the logical pruning of dharmai was by and reduces them all
 7

into samvrti satya. Yogacara cling to Svasamvedana and give reason for it with their
Vijnaptintatrata.

Check Your Progress I

Note: Use the space provided for your answer.
l. What are the noble truths of Buddha? Explain.

N AL
T IO
va OP
2. Elaborate the ways of cessation of suffering.

ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I

3.5. MAIN SCHOOLS IN MAHAYANA TRADITION

Dr E F VV

Mahayana literally means 'great vehicle'. This is a term coined by those members of the
Buddhism who believed in things that the early school considered as not the real teaching of
Buddha. But this group got so many adherents and they formed their own scriptures as taught by
Buddha. This group called the other group as old style conservative Buddhists, who were not
by UT

able to grasp the higher teaching, so Buddha did not reveal it to them. Now time is ripe for that
teaching of Buddha to make public.
IT
ST
IN

3.6.
ST

Madhyamaka is the name of the school and one who follows the teaching of that school is known
BE

as a Madhyamika. This is also known as Sunyavada and it is systematised by Nagarjuna(2"d

century A.D), whom they consider as the founder of this school. His famous work 'is
MulaMadhyamikaKarika. His disciple was Aryadeva who wrote Catush Shataka. The name of
this school comes from Buddha's famoirs 'middle pos'ition' (madhyama pratipad). Hinayana
schools mostly took its ethical implication i.e., not going to the extremes of indulgence or
practice. But this school takes it in a metaphysical sense. Middle position is the rejection of"the
extreme metaphysical positions of .'is' and 'is not' (^Sasvatavada and Uchedavada). Thus it
becomes the no-position (transcendental and inexpressible) and they used the word'Sunlrata'to
explain it. In the later development of this school we see division into two: Svatantrika
 ,

Madhyamaka and Prasangika Madhyamaka. A famous name connected with Svatantrika is

Bhavaviveka (6th Century A.D) who proposes independent argument for substantiating their
position. Prasangika School claims that Madhyamaka is a 'no-position' school, thus it does not
have any independent argument. What it has is its dialectics. It uses 'prasanga' (reducio ad
absurdum), in the argument of the opponent only to show the inconsistency within them. Main
champions of this treird are Buddhapalita and Chandrakirti (6ft and 7th Century C.E.).

Use of 'sunya' a,nd'sunyata':

AL
Sunyata is the most perplexing word in Buddhist philosophy. Non-Buddhists have interpreted it
only as nihilism. In Madhamaka philosophy this term becomes so important that the whole

N
system is known as Sunyavada. It has both ontological and soteriological implications.

IO
a) Ontologicalimplication

T
va OP
Here'sunya'is used whole reality. divide into two -
(relative reality) and bsolute reality).

ta Y
@,(ownbeing,essentialproperty-inorthodoxsystems,beliefin

as PH
soul any independent existence. Thus t
Earlier Abhidharma rejected whole (pudgal)
riv SO
as construction, a namQ grven real existence. Now the same reason is applied by
m PH IAS

Mahayanists to show dharmas too are construction (mainargument is denial of They

j S LO

understand They say bp-thaf

. A OR R-

which is which vras There is nothing

bu I
Dr E F VV

like that in our

irflerdependent tfidy
they call
them all
here
@
(The meanins is - Realitv
that
not bevond anv exDression in
tu
words.)
by UT

s)
IT

b) which is concerned with

This ca!!es the Here we
ST

a1m
. (the state
IN

one or other This comes

ST

through all emp[cal-1h!ryr--are devoid of

,SO
BE

substantial and crave for it. ens the s. Once

of after worldly things wi! go and detachment will
come. (transcendental wisdom) which brings
of This is the of
and

samsara and systems

Madhyamaka too accepts The empirically cognisable, that which is
 9

conditioned, that which can be known through categories of tliought, that which is causally
connected they call as samvrti satya or phenomena or samsarq. That which is beyond the
categories of thought, that which is unconditioned, that which is inexpressible, they call
paramarta satya $ absolute or nirvana (paramarto at))anqm thusnibhava = to the saints, the
Absolute is just silence i.e. it is inexpressible says Chandrakirti). Now rt is the question of their
relationship. Here Madyamaka brings out its ingenuity. They say actually there are no two. But
only one and when you look at it through relativity (thoughtforms, categories of reason), then it
became ernpirical reality which is nissvabhavata, a covering over reality, But the same when you
look through the eye of sunyata i.e. by removing the veil of primal ignorance that makes it

AL
relative to samvrti, then it is paramarla or absolute reality. Thus sarnvrti is like means (upaya)
for reaching Reality that is the goal (upeya) Thus there ts no parantarla without sanwrti and no

N
anw rti w ithout p a r q nx art a.

IO
s

T
ii) Madhayamaka Dialectic

va OP
In fact this is the original contribution of Nagarjuna to Buddhism and Indian Philosophy in
general. Buddha was(iltht'aboirtlmaiiy questions. Now Nagarjuna asks the question, why he
kept silence at the so called 'avyalvtas. ' Not because he did not know the answer, but because

ta Y
as PH
he knew well that such speculations will lead only to dogmatism. All metaphysical positions are
one-sided. For reality is transcendent to thought constructions. To prove this he invents the
riv SO
dialectic with four alternatives (catuskoti or tetralemma). They are i) a positive thesis, ii) a
m PH IAS

negative counter-thesis; iii) they are conjunctively affirmed to form the third alternative and iv)
j S LO

disjunctively denied to form the fourth. He reduced all metaphysical systems (drslrs) into one of
. A OR R-

these categories and;applied rigorous logic to it and showed the inner inconsistencies within the
bu I
Dr E F VV

system. Yes-or-No answer to fundamental questions could not do justice to the truth and if we do
so, it becomes dogmati sm is the basic line of thought of Naga{una.

Itladbygqg& is not a'drsti' system) but of all

while
Mad@t
by UT

ed. In
it neqates all possiblffi wi on. [n anothel sense it can
o
o as
IT

For, he realizes sunyata

ST

and it gives him lnner and

IN

3.7. YOGACARA (VIJNANAVADA) SCHOOL

ST
BE

Yogacara is the other Mahayana school that we study in this unit. Yogacara is also known as
Vijnanavada. It is the only idealistic school in Buddhism and Indian philosophy in the strict
sense. It is not only idealism, but also absolutism. As a metaphysical system it comes up against
the extreme nihilisrn of Madhyamika. If you say everything is sunya (illusory) having no
'svabhava', then that is against common-sense. So they said something that projects illusion is
real. What is it that projects illusion? ltis'alaya-vijnana'(the ground, the power that creates
material world and projects "outside) says Yogacara. Madyamaka claimed, it has no metaphysical
position, it is only dialectics, but we cannot go far without metaphysics (some ground). Yogacara
says Pure Consciousness (Vijnaptimatrata) provides the ground and this alone is real, and
 l0

everything else is its self-bifurcation. Thus Yogacara is . an absolutistic system.

Epistemologically Yogacara idealism is the logical culmination of Buddhist 'momentariness'.
Sautrantika analysis of knowledge exposed the contradiction inherent in perception, when we
explain it in the context of momentariness. The only way out is falling back to subjective and
idealism of Yogacara solves it. According to Yogacara its idealism is the ,'middle way'
(madhyama pratipad). The two €xtemes are realism and nihilism. The object is real and exists
like the subject is one extreme and it is represented in realistic Sarvastivada. The subject is
unreal and non-existent like object is the other extreme represented by Madhyamaka. The
middle position between the two is that the object is unreal and is a fiction of the subjective; the

AL
subject is the real and the sole reality. The appearances are unreal; but that which appears is real.

N
IO
Yogacara philosophy has two phases. The first phase is strictly idealistic. This is mainly 4ft
'-[

T
va OP
work is disciple dhyan
Mahayan younger (who

ta Y
and later y his eld the m

as PH
the history of He most complete and definitive text on the Yogacara
idealism known was his disci
riv SO
llaa
m PH IAS

his works. With him ogacara idealism is over.

j S LO
. A OR R-

Most important persons in the are and They were not

bu I
Dr E F VV

shifted from
Idealism was maintained from the standpoint of ultimate
basis for the logic of empirical reality, the
of a thing-in-itself (svalal<sana) was revived. This resulted in the formation of the
which the name Vijnanavada can be reserved.
Famous work of Dignaga is Alambhanaparilcsa and Dharmakirti's work is Pramanavarttika
by UT

i) Idealism of Yogacara
IT

Rpalism and Idealism are the two opposing epistemologic_al positions. Realist.will say the
ST

contentkrrogr'nandthe99gni1tqq.(qonsciousnessoftheobject)are@ies.The
obj
b
IN

duty of consciousness is only to reveal the it. Ifjlcreatgs, .!!en each time
when we peiCeivl, object will be altered but this is not the case. But for Y_sgqgqra, consciousness
ST

is the only-.rrality. The so-called empirical world is only a system of ideas. The objective content
is only apparent, and is really identical with its cognition. These content and cognition are
BE

invariably perceived together (sahopalambhaniyama) and are therefore identical. If the content
were different from cognition it should exist separately and must be perceived apart from the
latter but this is not the case. Yogacara concludes that knowledge is not a mere discovery of
something that is already there as realist says, but consciousness cr€ates and projects its own
content when it knows.

Yogacara proves its conclusion both by disproving the claim of realism and by giving
independent arguments. If, as the realist says, consciousness only reveals the object then it must
be able to reveal at all times and each time it must be similar. But actually, how and under what
 vi Yt4.c^

r\1n i-vrl.

RU stxma,no nil'ar"r
fraJv\)ad
eaUh 4tvorr
circumstances we look at it, the colour, shape, size etc changes. Then how we decide whether
they exist in the object or in the consciousness? Positively they give the example of dreams
where consciousness creates and projects as objects. The theory that all our experiential world is
like a dream, without real content, and are creation and projection of consciousness, is rejection
of all objectivity. It goes against all our subject-object co-operation world ex.pprience. So they
must show that idealism does not do any violence to our everyday world of experience. They do
it with their theory of evolution of consciousness

ii) Theory of evolution of Consciousness

AL
Here we expose Yogacara metaphysics proper. For according to lhem Vijnana only exists
(vinjaptimatrata). But they have to explain the whole panorama of empirical existence. They

N
T IO
va OP
o avl;nanr-

ta Y
as PH
functions. 1) Receptor of the impressions of past vijnanas 2) gives rise to further vijnanas by
maturing those impressions. This always goes on in alaya-vijnana, till true knowledge
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV

ignorance is without a beginning (anadi), but ca

in manas are four. They are a) the false notion
(atmamoha), c) elation over it (atmamana), d) attachment to it (atmaprema). In fact what are to
be removed are these intellections and all practices are for that. The third stage of evolution of
consciousness is determinate awareness of the object. In the empirical discourse these only

le matter. They are of six forms. The five external senses and one internal sense of mind (this mind
by UT

is different from klista-manos. Klista-manas is transcendental but this mind is intemal sense
@ organ which Thus altogether
IT

there Buddhism speak

ST

of 100 dharmas. These are the last bifurcation of vijnana.

IN

iii) Doctrine of"Three truths

Yogacara is not only idealism, but also absolutism, for; the logical culmination of idealism is
ST

absolutism. Idealism says object does not exist; only subject exists. But the question is - can the
subject exist without object? If there isgo object what will you call subject? F
BE

relatively exist. When object is negat{then the next logical step willbe
Thus we reach the sunyata of Madhyamaka. But as far as the relative existence of
object are concerned, that is real for all practical purposes, as long as our ignorance (avidya) does
its work of objectification and falsification. who makes a twofold division
threefold. First That which has no authentic existence
It is
womall This too
which causes types of
 t2
lr*".t*-V^
consciousness. When the ,9"u otfbe qth-er goes, this it will
resain. Thus between When this will go what
remains is the known t is the
We can speak AS

freed

"iv) Yogacara ideal and th

The very name 'Yogacara ' refers Yqgacara contains a s
e. Buddhist IS This nirvana is understood m

AL
different schools. In rs
the effect it generates

N
speak of six

IO
IS we the false
paramita They are Dana, Sila, Ksanti, Virya, Dhyana

T
ones the final one is purely intellectual. It consists of

va OP
nature This is realization of Tathata (the essence of the asit
@, I ls.
titr

ta Y
Sa',6A1fi

II
as PH
9"
Check Your Progress
z'4};
riv SO
m PH IAS

Note: Use the space provided for your answer

j S LO

nW -
l. What are the noble truths of Buddha? Explain.
. A OR R-

Kavu16-
bu I
Dr E F VV

2.Elaborate the ways of cessation of suffering.

by UT
IT
ST
IN
ST

3.10 LET US SUM UP

BE

The main Hinayana Mahayana distinctions:

In Metaphysics: Hinayanists are radical pluralists but Mahayanists are radical absolutists. (non-
dualistic advaya)
In Epistemology: Hinayanists are rationalists and realists. Mahayanists are mystical, super-
rationalists who use dialectical criticism.
I

l3

In Ethics: Hinayanists are egoistic individualistic aim at Arhathood. Mahayanists are Universal
Salvationists aiming at enlightenment for the sake of others (bodhisattva, tathagata)
In religion: Hinayana becomes an order of Monks emphasising human aspect of Buddha.
Mahayanists are more devotional, Buddha become object of worship on one side and on the
other side the absolute metaphysical reality.
These general trends that we noted here in this general division influence one way or other the
peculiarities of each of the school we examined above.

AL
3.11 KEY WORDS

N
T IO
Dharma is a basic general term in Indian philosophy. Even in Buddhism it is used in four senses.

va OP
1) Dharma in the sense of one ultimate Reality (as it is used in the word Dharma-kaya). 2)
Dharma in the sense of scripture, doctrine, religion (as it is used in the word Buddhist Dharma).

ta Y
3) Dharma in the sense of righteousness, virtue (as it is used in general sense). 4) Dharma n the

as PH
sense of "elements of existence". (in this sense it is generally used in plural)
riv SO
m PH IAS

Scholasticism is generally used in two senses: 1) philosophy in the service of religion (angilla
j S LO

philosophie), 2) excessive subtlety and artificiality in philosophical constructions. Scholasticism

. A OR R-

in Buddhism is to be taken in the second sense. Vaibhasikas were scholastic in this sense with 75
bu I
Dr E F VV

dharmas. The Sautrantikas were in favour of simplification thus they reduced the number of
dharmas into 45.
Prajna Paramita refers to culmination of six spiritual qualities that help the practitioner for
seeing the truth face to face (vipasyana). Tlrey are dana (charity), si/c (withdrawing from all evil
deeds), ksanti (forbearance), virya (enthusiasm), dhyana (concentration) and prajna
(transcendental insight).
by UT
IT

'Avyakrtas' (inexpressible) are the questions about which Buddha kept silence. They are
ST

traditionally enumerated as 14. They are

i)
IN

Whether the world is a) eternal, b) or non-eternal, c) or both eternai and non-eternal,

d) or neither eternal nor non-etemal.
ST

ii) Whether the world is a) finite, b) or infinite, c) or both, d) or neither

iii) Whether the Tathagata a) exists after death, b) or does not, c) or both d) or neither
BE

ir) Whether the soul is identical with the body or different from it.

Idealism we understand here in an epistemological sense. Not in a metaphysical sense where we

speak of reality as spiritual. According to A.K. Chaterjee, epistemologically this term connotes
three things. a) Knowledge is creative, b) there is nothing given in knowledge, and c) the creative
knowledge itself is real,
 PRE-CIASS

q 05
.,-+.-..) -+---.q*r, l=.rr- ,.,-. ',---'-'"'"
'

Sa-mkhya: Prakrti; Purusa; C4usation; Liberation

Origin and sources, Dwaitar,ada of Samkhya, Nature of Prakriti, Argument for Exbtence of Prakriti and
Evolutbnism, Nature of Purusha and Argument for ib exbtence and Multiplicity, theory of Bondage and Liberatbn

Samkhya is the oldest among the six lndian schools

of philosophy and a few important facts about it are Here the impo

AL
t
Acharya Kapila propounded it and his main script is and ounas is I
1
Samkhya sutra on which Patanjaliwrote his bhasya Actually these
>* ^hr/t^I,
t*tt^"'*
I

N
is why, presently has been ually these qunas are

IO
Sam of lshwar known as the {- +l*,"r^.ul,r.ot
I

T
authentic source Forthe Nontthe question is?Whythese have CaEr\rl\,/\/\1/
u

va OP
of the word Samkhya, Sam as gunas? Here the qunas means P.-rvU,
levant
also

ta Y
tn 9una
two arefundamental hw*tAq t?

as PH
and Tama gunas col lectively
ln addition knowledge is for by which the Jiva like
Samkhya doesn't believe
riv SO
so it is
m PH IAS

school. of Prakriti is
j S LO

As far as
l,
. A OR R-

concerned - of
t1
bu I

philosophy is known r. lt produces

Dr E F VV

I
#'P
the effect is already the and it ss etc.
in oilseed, pitcher in
is - thi then in
Guna- lt is bd of ffiii-N. rt is
it can presented? here Samkhya
.ltis It pro s
and through it
philosophy moves because
according'to Samkhya the TpmasGuna- symbol Ir
btackjnrolotift
by UT

It is
already present in the uorld
through it @,lg6s etc. n,\
from the prakriti that is why, has been
I r,d't
IT

indicated by vadouslillps in S
ST

can say, the three gunas

different but even then
+f\'ttr
IN

ln Karika of Sam khya karika, in order to

but the
Prakriti it has been contrqqlictory
++
ST

ntioned that it is that is why it is

BE

three gunas are available in

differentobjectsofthewodd. ln addition,t e )
are similar
ln --
addition it has also mentioned in
ls.
phi in order to prove the
that the Prakriti
also been
and
given and in the main arguments
afe,
have been oiv'en:-
are availabbin Prakriti andeyen all.three .....- Y - -

in Prakriti at their extreme and 1) According to the scholars of Samkhya

iswtry, in Samkhya philosophy, philosophy, in this world we can see the

23
ArbLNrt.r B!d-24.
(M) 0965:661 r5l

d{0,,ilt6\' Pt^kf}i -
Cl ,4lq n[,rn
1>
 ?t eY\tct m^hre+^h't^

- ----
to}.colht^tfr-ml'
I
PRE.CIASS

quantity wtrictr ln order to mention the order of creation, in

s
?
etc. but originates from Prakiti then after
z t,i.iciti:; inwhich
23
+
2) Srimkhya sclplars have said that, the objects 1-\
appear in the rirorld have the G,
in different Asfar is concerned then it is

AL
(
q has

N
3) Here the Samkhya philosophy says that the dueto That Purusa, sgppgse

IO
canbeprsdqd are performgd
b

T
uestion is bywhi ifn. the is why Purusa

va OP
ed? Accordi ng to
philosophy it is Prakriti. concemed then through it
-fh:)

ta Y
cause and effect originates. of three types-

as PH
The satyik
and through it
riv SO
m PH IAS

ln which an i an, while

\
is in which
j S LO

/\rlc()rding S!in, Eyes, Toggue

. A OR R-

rt tirr:r of-Word, Tguch,

bu I

While the organs

Dr E F VV

theeffed tobe
in the h,
(' .9nUsand organ. These perform

;\mrxdilgto he function ch
7
r9n
Tht;rrrfore in Sam the existence
Asfar
of Pr'rrl<riii has been proved and even
by UT

the world made

s iS krlown aS AS is concemed lhen
IT

Samkhya philosophy. Since tn from it-

, srr it is its the world elements) Aftribute
ST

AlUir
throurrl 'i Word
IN

A:; i, r:i Touch

philosol, ryrs(x)noernedtheninSamkhyaphilosophy -. + lt Vision
Jala .
ST

Prak,iti h:r'l i)ee,) dofined as Taste

Prthvi Smdl
BE

,.'jr,l tit lt. Nowin the gvolutionisrn of Samkhya philosophy-

trj or Heterogenous 1) There is
padnama all three gunas are :it
r, i.lild do their actions
iir this condition the process of I 6eeDThere on!y$e
Pa4sh
It isthe
allthree Kamendriyi and Pangh N&rhahbagta.
and that's why right frbm

rs

-- 24

. brx}atlbt^t-r h,
-/ fr{P}".tarlttrr're )
$
 W"\;t*a'*"

a on, process dcreation is completed while

hidr istotally and Purusa we can say-
,J) Where the P is uncongious, Purusa is
5) Theprocessof of Samkhya philosophy conscious.
moves 2) Wherethe Praldtiisadive, PuSa --- isinactive.
3) Where in the Prakriti, allthre6 Ounas are found
well that is li@lionofPurusa.
in extreme and in equilibrium,
But number has been raised over .d
)
J

AL
the process of creation of Samkhya philosophy. ln addition to clarify the nature of Purusa, in
\-r
1) The then how the tnffi6nEaor
-

N
proc rom it because nwhichare

IO
behind any creation the co s y''lHere accgrding to scholars, whatever
ry. To get riJ cf tris problem, ju

T
ule harle, they are s.
philosophy has discussed over

va OP
distortions of the Prakriti or the
Purusa. the world are the
,2) Bulthe main question

ta Y
as PH
a
The com been made.
/
riv SO
scholars have Purusa. known
m PH IAS

\c
j S LO

le in scholars in the different

l,
. A OR R-

rs unconcrous
bu I

Samkhya phi proportions. Such

Dr E F VV

closeness of an existenie
has not been tn
tn m which , while on other
hand this indicates towards a
also-becoine and the ry
being which
circular and ng is Puru be named
S
by UT

hya
awayfrorn this osophy 3) scholars, we know that
'has
IT

discussed ov6r objects of the world produce

- ooeration.'But
ST

t'' sorrow
this Condition
IN

andthe only by g and this concious

Ph+ being is Purusa. lt can be named
wffi
ST

Altogether, not
relation_betwe 4) The Prakriti and itsall distortions, all obje.cts
BE

As far as PJusa is concernedlhen this is the matters of wodd are ')

seagDdlundglnental elemenlaqqgpted in Sqllhya. to enjoy them, a concious

lndia4;g[ools of philosophy,the term ng necessary It
used, the term Purusa in can be named
has.been used in sameway. 5) Similar to the {ndian philosophical
Hence it is from / schools, the ultimate
Kr^*v
etc. and is philosophy
|,D./
karika, in of Purusa has Sothe
been mentioned that due tothe nature of It can
iti, th.is be named .tld
Ht^D (XnCL.t3/s, Ots Dri}6a. (M)rr9l9?lt2s, 0l l{55299t7
.IAS Top Fbo[ MilLrlET'E, Mub.t E N.trE D.ll49.
BbS.pDit &btNrt.rB!d-:c.
25
BN.AI{CR ILNo- I,Ic237,trd,L.BnDo.Nc201EX'9|<.BhDr
(M) .'.srt5lls2.
hot b\dJt

-
(>
 gE

PRE-CIASS
t-- , ;.r rl<iiya pltil , after e Mahata or buddhi is him and
existencc of Purusa the This
has been also proved and arguments are isthe which iscaused by the ignorance
whi'::h rr,,; dnit in ofbondage, the Purusa facesthree
which are-
I
) iire basis of diyefsi$gf.bidh, themultiplicity
t ) rr

,)i Purusa ispoved.

2) r)n the basis of Ciye6i$td.death, the
nrrrltiplicity of Purusa is proved. from e.
3\ ()rr the basis of

AL
r r ,r ii1>licitybf Purusa is proved.'- from the
4) t)rr thq basis of

N
ent

IO
multiPlicitYof Purusa is the extreme
49I@;lhe
5) We define the different Purusa as Satvik, elimination of these sutferings can beelim

T
Such as
Baj qsjf_adlgsik on the basi s of dom

va OP
of any such gunas but here we Butthe of dlthree

ta Y
Therefore

as PH
;1ll rtrrnas, on the they supposed as
,liscu:;sing about But here the isun*i'r'-
-t!/<
riv SO
. it can be
m PH IAS

of
:ich()lar is, it is ln Sam both

w
j S LO

of on been
. A OR R-

hasbeenmade. --r'
G thilru>phy. there
I
bu I

t:;scd in then -t
Dr E F VV

, li:;,;r
seeonrl th
losophy an n refererice malll.
"ri 4r is one and ard isas below-
l) 1) No creatim is
o because conciols IS necessary forthis.
/)\ lrt:t is while in baddha
caninitiate anv action
by UT

'tirusa
e the
Z -
IT

The man rs
Alt, , ,i
here
ST

we can compa the

not relevant because

IN

mainnunr it can be said that it is

Q-a while in Prakriti Purusa'relation,
tl:.lll;, ii19 ent for the nce a
Prakiti is unconcious and Purusa is concious.
ST

m
"/ rlll :lr i'I that's IS isnotleleEnt
BE

aPl I I if
qa.ryacharya
:li' .lS of S-arirkhya
we then it
k) .r ;r is. cona"rn"O - ln ordbr to clarify will
i)ot t'
phil',:-, rr'
j('
the
Samkhya z1
nd rputral'{''
,$ fronlgrlss and straw
here also a
thereJ_ore
tn
hy r, iir ti'r-. thffii theform of cow.
o lrrttj, il i Altogether, Samkaracaryacharya has criticised the
',r-.''y small and has the capability of dualism of not only mentioned it as
r tire alsop tthroughhiq
; I rri;1\,

***
HEADOFFICE:!36, ()5 R.Jb&. N.ruMrttd,I,GLrSr. (M) 9rr9l9768, ar r{5ar99r,
BRAN(Ii OFFICE(DEIHI): t 0tl0G Top FtoB MEtLr,.c TNsi Mutb.rlc NrlrB Ir.Ur.
0RANCH OmCEGTDERBID): ILNG l-t}l37,2.dFbcr, noo'Nor202 RX'9I(.r.L.'.DL$Dpth ArLlNrgr.Hyd_20. 26
(M) 0965r3fit!r.096s26att52
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 PRE-CIASS

CHAPTER.O5
Sa-pkhya: ?rakrti; Purusa; Causation; Liberation

1: Is Punrsa:.one or many?.Explain the 7, Examinethe Sari*hp viewof liberationthat

Sdrirkhy'a position in this regard and give lthe selfis neitherbound notliberates, nor &es
arguments in support of your answer. it transmigrate". (20L4)
(2018) 8. Eyaluate t}te rehtion, if any, between purusa

AL
2. Vedartins react to the
How do the Advaita
and pralrrtil (2013)
9. Examine

N
Prakrtiparindmavdda of the SariT khya S-ankhya's arguments for

IO
philosophy? How do the Sarirkhyas defend Bahrpurusav-ada (Phrality of Purusa).(20 ! 1)

T
their own position in this regard? the &ctrine of three gunas.

va OP
S-arnkhya

(2007)
3. Given its
Purusa.

ta Y
11. S-amkhya of (2005)

as PH
for Sari:khaya to presence
The of Iiberation. (2003)
n
riv SO
of Prakrti.
4.
m PH IAS

Critically examine of (2002)

process of
j S LO

justification for their

5.
. A OR R-

State and
bu I

existence (2001)
Dr E F VV

6. Are the argumen

of prakrti ln
Discuss. (2014)
by UT
IT
ST
IN

****
ST
BE

l-

IiEAIT OFFICE:53,3, OS nrts&t N.rrr M.rt i, D.hF60. (M) 9ryr l ril2s' al r{f 6199t7
BR,{,\C-Il ODFICE(ITEXI! 16la6 ToD Fbor, MrL.l.. TN6, Mob.rjc N.tq Il.Dt. 27
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v\^-
)l L"r 3

T
s6"

va OP
-Y
+ S-a/tA

ta Y
as PH
riv SO ^wt
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV

J bfl'fotf +
l^h,le,hr,
I I 4ru.w*
I
o
I
by UT

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IT

/tfiI
ST
IN
ST
BE
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h^W. ^zorJt.t
-+ u^r!rrr,le- aO exftUr
-+ Ar,t.\mt^d^ {zr e.l'ra\Czur-c'
4 €xCrrfi7yltrYu 41 -*?^aracn uith ennsht{e-

ffi]3
@uu eNPU 6 rr'ac "ootlA
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v^d*
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wl),b a*' 4+,Y>

T IO
Nhku^4- db
P,lr"I.rU

va OP
bi
t-
ta Y
Sfum'
C.^n-o.lafu"- t-4 bllrtrrt-

as PH
riv SO
*bLe'\l
m PH IAS

Aot
\dd'o' V;"?.t)^)
:---
j S LO

^rh
. A OR R-

4--
bu I
Dr E F VV

*,s
? ,,^qbi
t^
{, )
by UT
IT
ST
IN
ST
BE
 ("1' Ul,; ?nk16 + Gntra-l

W'fe
^lh"
+ uJq,lr- 'l,tl
+ ',e 'r. Oner l ?^!
gt^f

{drrss
+JP*F

AL
{'he,vrr,.otl \ r-A 0n*
Ctr4^ S

N
{tu {lnrg-

IO
{l^z
ynr S,bs W"*t)rn
l

T
\r,rCeJ

va OP
U n^* H^tM E
' +{^'^V
6rN 6/0

ta Y
J \^n^,th

as PH
vt*A'1.
\^,-4 ry
1J1
riv SO
m PH IAS

+1^r^r\
"x
j S LO
. A OR R-
bu I
Dr E F VV

wr-l
qrrt
wur\l\{

lq [Qrrndrll 5
by UT

Pn^kyh
IT
ST
IN

Lee
'.il^
ST

t11tr
4'--ry ' u^\'t't M
BE

n2

q
,4,
) #e { d" o1^/U^n'4^^'I'c
J",ro % @"q
Cb|*l
n^3,r^
 Y' a/,

-'-''Cl'letr- I

Lt^ JL J^-J, n t\+-J"6tq'L'-

)2A -t--' Sumwru>-
+t^A rca-'Ac^rA-

ry4
1-c/tu:

-e^'^Y
Y,ru- hootfu+
f *1"6*
t\ ?"'^^

,rr*}tr
//
'Tc Saw.. ei6 ca',,^^
tzu)*.- 4l#
)t\PJt',^.o'*
/

AL
*

N
R*,t^'ti
?

T IO
exw

va OP
-)

ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE
 bil:It;

?t*th
l. ln'-o
I 6urd
v ,voftf
^Ar
I ka (.rtt

AL
YA

N
IO
E-4+tviks +- -->

T
va OP
f
ta Y
6la

as PH
s
tY" Rt* Ro.r^
Manr6, 5r.bla
riv SO
L
m PH IAS

tL
j S LO

+
frlL
. A OR R-

+ +
bu I

v47""
Dr E F VV

h Ft(rlac

t 1-S t ? l*t'-'tt" a ?a.(

? Pvr.Kr vi
by UT

J fl.^Lvbi r^^& Y
il/4f
IT

f \b o r\r '\ A^{ \

+Wr
ST

1> + u.^r- brth c'\^tu* +

IN
ST
BE
 I

Pr,trtula-
)
N^f,^
^1,
)
c
ilL
b.i6""r* p 1

? .)
,
].)aftr,rr, l-/-
@ q{"rc*lP P,rakrut
6ta4!.a- S'.r1
T

AL
Pltr...r<> b,^tU

N
IO
w
T
)v. S talaail$'

va OP
?u"+w

ta Y
h

as PH
t )rav'
R krlrtl' .\n6k
riv SO
m PH IAS

lt
j S LO

"r*.rb
. A OR R-
bu I
Dr E F VV

@ 6,ifr^r+ .-) tN
@ tgr^-AL
'\ f
by UT

Ct'4 60 Lo^ h?^/^fia^

f frt"{w?ol'ivrfaraPXr"tr t(/
IT

>r Ta4ifr,vn r6a.v i hll.,U%fl U (S

ST
IN
ST
BE
 *v'.. 6b 5-azm\a' -1

,^har, o\ A"t"l.t-lx

N
a- v, o-/uafL
qr
- tz,/* dr'^' Xrv"
rL
vdr\b
6t^r^

AL
(

N
T IO
va OP
)
v -X :o +t'"'

ta Y
tub*-.a.t.,,.. t-'
as PH
N
har rin b
riv SO o-) alz-
m PH IAS

-t
j S LO

v
. A OR R-
bu I
Dr E F VV

"^d ]
tut<ut
by UT

tu
IT

=>
ST
IN
ST
BE
 I

A/
A6"1a? + ui.

etoltt>'- <$ S aff-aryot "-"J)

f\a,hat,l gvil)i ylvrtot\.st&gur)
I b

st.rrei^rJr, crb Pa^c.ktui

L
t

t ?uaq' to,

AL
L,6{\A(jD\',u'"
r,"H^ *\aq

N
$
r"Jrlu

IO
,,r*A
$.^k1 6 (l ?-n tst b'' '

T
eNA'^fL

va OP
.!&a,F $^-o- o"&''v"A
Dk +{^j.'"lu

ta Y
al^ng

as PH
Ov'L
'^/tW
,l^ix'^ Tt^ia
riv SO
' fu
m PH IAS

d.una- o"D
nna'fwPt-
its
j S LO

eur.A4
w
. A OR R-

" ,""""L
bu I

t1
Dr E F VV

- Hc- u'
,Pts
-N,+gJ
I fr
.ys"+WV
by UT

T
t,tte^J^ia"
f
IT
ST

,
^\ ng
IN
ST
BE
,

Sa *U5 b..lfui,'t t +r'"a'f ArlL + l'tLoP&t"" ry

lA Oe

br ^ {1"^-a
H Prrcaa^'r-ft-
,r
.a/)
P"rot ',ru'', hrQ,i,rl"

N AL
T IO
va OP
. Ur )\'

ta Y
Uir."

as PH
br *Ia"^J^
?r-..Kr
^r-j
riv SO
m PH IAS
j S LO
. A OR R-

H"r.k'
D*
bu I
Dr E F VV

4
by UT
IT

))
ST
IN
ST
BE
 tfl"''"^t^
C f"^^ '{'J
Ar",.!t W^^"*t lw Pr^tvh

@ sfirrh,l
lt aL f. arrrrrl

J/

N AL
IO
y& !">

T
10

va OP
D
I
tes lV6l'
lrot*1 )N*'''l'

ta Y
as PH
L O**^ *u-AAaath^* '
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE
 h
3 a.,r"lG^r., + ?aoa/os* - tA^ll.a"
SAvr4
nW( hiH c;'r,o n c^i\l4fr
t q,iHurn^^r
Y\O t ?
P

C9
\rv\
"v\a-
\-J
nots
f'r[.{ (
ezw{,'^ h'awuv.+
an
?-Jrx ut,
+{^rP"trf-

AL
@a
C.rr'vr V4'
NP

N
v'o
Try

IO
LO n6

T
,\,

va OP
? fl,cvo* LCN =1 6\t&
oYSl

ta Y
Fq ^i I
as PH ^nVlr"zr
L
N)6#V
riv SO
o
m PH IAS

Sd;kl^'5 CCnnrelrt' "|,

j S LO

s\rat-: -v*
. A OR R-
bu I

hf\
Dr E F VV

/ JA

f,..rrat^, he^,' 'J'* N dY'h ric,l''t't'

Utt't{)
@ s^rrK \fr" : Q6 fliu- t")d'L
by UT

1
J,o1/\ttu
l{"r-
O6r\\J/1
t
IT
ST

Jrrntr,.nv. I Jl- crerg 0AiAJt

IN
ST

tur-.5 Hi""t I both a.rr' truv*L

s5
BE

C'j^5
4 >ot @
a^^d. ir,'"n I "*{,l^,{i

o\
\o.
Yt1 o\ r- |* ztl") k -ry5
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 !

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X^ vwv\A- ML< Si- 4, o^ti YIL
e-.: d
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t "*'w ^/t++a;
? {/X,u^A {-
t rt c---/

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l2-^-+it P

bpt>^A \ 4
Lr' sN

AL
-,,-fMl{P
a i,^
*try q<

N
4 t[i

IO
<[\ 6'"naa
o

T
va OP
ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE
 Mirra's IAS

Sam ya : THE EVoLUTES

N AL
IO
The First product of the evolution is called Mahat, the Great. It is the germ of this

T
vast world of objects including intellect, ego and mind. lt is cosmic in its nature. But

va OP
it has a psychological aspect also in which it is called Buddhi or intellect. Buddhi is
distinguished from consciousness.

ta Y
Purusa alone is pure consciousness. Buddhi or intellect, being the evolute of

as PH
Prakrti, is material. lt is made of finest matter and is thus capable of reflecting
clearly the conscious and intelligent. The senses,the mind and the ego function for
riv SO
m PH IAS

buddhi or intellect which functions directly for the Purusa. lts functions are said to be
ascertainment and decision. lt arises when satfua predominates. lts original
j S LO
. A OR R-

attributes are virtue (dharma), knowledge finana), detachment (vairagya) and power
bu I

(aishvarya). When it gets vitiated by tamas, these attributes are replaced by their
Dr E F VV

opposites. Memories and recollections are stored in buddhi.

Mahat produces Ahankara. lt is the principle of individuation. lts function is to
generate self-sense (abhimana). lt produces the notion of the 'l' and the 'mine'. lt is
the individual ego-sense. Purusa wrongly identifles himself with this ego and knows
himself as the agent of actions, desirer of desires and striver for ends, and
possessor and enjoyer of ideas, emotions and volitions and also of material objects.
by UT

Ahankara is said to be of three kinds:

IT

l) Vaikarika or sattvika, when sattva predominates. Viewed as cosmic, it produces

manas and five sensory organs and five motor organs. Viewed as psychological, it
ST

produces good deeds.

IN

(2) Bhutadi or tamasa, when to as predominates. Viewed as cosmic, it produces the

five subtle elements (tan-matras). Viewed as psychological, it leads to indifferent
ST

acts or to idleness and sloth.

BE

(3) Taijasa or rajasa, when rajas predominates. Viewed as cosmic,it supplies the
energy by which the Sattvika and the Tamasa produce their respective evolutes.
Viewed as psychological, it produces evil deeds.

ch arises from the Sattvika Ahankara is the subfle and central

come into contact with the several sense-organs me
time. According to the Nyaya-Vaishesika
cannot come into . Acco
eternal nor
contact senses simultaneously. Sankhya assigns to manas
 l+

Mitra's IAS
the important function of synthesizing the sense-data into determinate perception,
passing them on to the ego, and carrying out the orders of the ego through the
motor organs.

The Sattvika Ahankara produces, besides mamas. the five sensory and the five
motor organs. The five sensor organsfinanendriya) are the functions of sight, smell,

AL
taste, touch and sound. According to the Nyaya-Vaishesika, the five
are derived from the Sa

N
five SENSES

IO
five organs (karmendriya ) are the functions of speech, prehension, movement,

T
excretion and reproduction.

va OP
Buddhi, ahankara and manas represent the three psychological aspects of knowing,

ta Y
willing and feeling or cognition, conation and affection respectively. sankhya calls

as PH
them material and derives them from prakrti. They shine through the light of the
Purusa and are apparently conscious. All the three are called the internal organs
riv SO
ontahkarana and vital breaths (pranas) are said to be their modifications. The five
m PH IAS

sensory and the five motor organs together are called the ten external organs or
j S LO

bahyakarana. These are the thirteen karanas or organs of the Sankhya.

. A OR R-
bu I

From the nkara arise the five subtle essences which are called
Dr E F VV

Tanmatras or ' the essences of

smell and like Nyaya-
the elements. arise these
are neither the qualities nor the gross nor
differentia of the gross element nor the functions which are the sensory organs, but
the subtle essences which produce the gross elements as well as their qualities.
by UT

From the essence of sound (shabdatanmatra) arises the element of ether (akasha)
together with the quality of sound. From the essence of touch combined with the
IT

essence of sound, arises the element of air together with the qualities of sound and
ST

touch From the subtle essence of colour or sight combined with those of sound and
touch, arises the element of fire or light together with the qualities of sound, touch
IN

and colour. From the essence of taste combined with those of sound, touch and
colour, arises the element of water together with the qualities of sound, touch, colour
ST

and taste. And lastly, from the essence of smell combined with those of sound, touch,
BE

colour and taste, arises the element of earth together with the qualities of sound,
touch, colour, taste and smell.

Evolution is the play of these twenty-four principles which, together with the Purusa
is a mere spectator and outside the play of evolution are the Twenty-five categories
of Sankhya. Out these twenty-five principles, the Purusa i5 neither a cause nor an
effect; Prakrti is only the cause and not the effect; Mahat, Ahankara and the five
subtle essences are both causes and effects; while the five sensory and the five
motor organs and the five gross elements and manas are effects only.

The evolution is teleological. Everything works to serve the purpose of the Purusa
 -J-

Miba's IAS
though unconciously. Just as non-intelligent trees grow fruits, or water flows on
account of the declivity of the soil, or irons filings are attracted towards a magnet, or
milk flows through the udders of the cow in order to nourish the calf, similarly
everything unconsciously tends to serve the purpose of the Purusa, whether it is
enjoyment or liberation. Prakrti is the benefactress of Purusa.

AL
Though Purusa is inactive and indifferent and devoid of qualities, yet the virtuous
and the generous Prakrti which is full of qualities and goodness ceaselessly works

N
through various means in a spirit of detachment for the realization of the Purusa,

IO
without any benefit to herself, Prakrti works to liberate the Purusa.There is immanent

T
teleology in Prakrti.

va OP
Though Purusa is neither a cause nor an effect, yet relatively it is he who should be
regarded as the efficient cause as well as the final cause of evolution though

ta Y
as PH
Sankhya regards Prakrti as both the material and the efficient cause, He is like
Aristotle's God, the unmoved mover who is beyond evolution. God, the pure
riv SO
intelligence, like the Purusa, does not actively participate in evolution. He is the end
m PH IAS

towards which the creation moves. And the creation moves by His mere presence.
j S LO
. A OR R-

The gunas, which mutually differ and yet always co-operate, work like the oil, wick
bu I

and flame of a lamp and illuminate the entire purpose of the Purusa and present it to
Dr E F VV

the buddhi or the intellect. All the organs work for the realization of the Purusa's end
and for no other ends.The subtle body too works for the sake of the purusa's end.

Thus the whole creation unconsciously tends towards the realization of the Purusa.
And creation will continue till all the Purusas are liberated. The entire evolution of
Prakrti, therefore, right from the flrst evolution, the Mahat, up to the last evolutes, the
by UT

gross elements, is for the purpose of liberating each individual Purusa.

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 PRE-CIASS

CHAPTER-06
Yoga: Citta; Cittavrtti; Klesas; Samadhi; Kaivalya
Cittaabhumi and Cittavritti of Ycga. Klesha Samadhi and Kaivalaya

Yoga philosophy was propounded by M.aharshi-'- -which,. in chitta some of the of vrittis A(

AL
i. He wroteYoga Sutra on which Miharshi co-ntin Gs' necessari ly, this is
wrote his Bhasya which is also kttown as chitta and second one is

N
The Yoga philosophy is parflIel.'.qchool to all the vrittis
+ of chitta has form of

IO
the Samkhya philosophy. Samkhya - Yoga arb named clritta and between these two stages, five chitta
together because in Yoga philosophy in addition to bhumis have been accepted as or

T
Mudha or torpid,

va OP
all twentyfive elements of Samkhya, or
creationism, satkaryavada, Pari and Niruddha or
all have

ta Y
we can say that the

as PH
concerned- Although natural ly
accepted almost all phi in the chitta but in
Samkhya School. Even
riv SO
of chitta
m PH IAS

with subjects and

Antr^}
j S LO
IS materialistic subjects.
. A OR R-

define the hisYoga

is concerned- when
bu I

ofthe IS
chitta movestouriards
Dr E F VV

contrary to Yoga
to the dominancy of
iras been accepted
etc. it is why, it is
eldments in Yoga
oi
why Yoga etimes
As far Atthis levelthe
originates due end ofTamas guna but
lir S-arhkhya -'Y.gga in order to explain
both Satvas and BaieS
by UT

IS
tire'hondag'e bl or
sometimes the
supposed as the base. tn
due to the effects of Rajas
IT

Yoga philosopl-ry it has that by

guna It can be named
hature the Purusa is only
ST

of
but due to
hanging between
IN

the vrittis of the buddhi and su pposed that

named as vikshipta.
done by the buddhi are done by him. ln this condition
ST

he feels that'l am the doe/, 'l am the consumer, 'l As far as (kilrailconcerned- in this condition,
happy,'lam iuffedng'etc. Such relation of Purusa in addition to the Tamas gunas the Rajas guna also
BE

and Buddhi is going on from the early stage. And if, ends as well and the chitta remains in the *&D
the Purusa can get rid of thisassociation with buddhi guha. But even then it is not suppeqed as the highest
or prakriti, he wiH come in his natural state, and this stage in Yoga philosophy because so far only-6-e
is the liberation or kaivalya. But the ehding of this er.adicatiomfi-taults or vices of yarious gunas have
kind of relation is possible wtren.att the chiiavrittis taken place, and not gunas because, the
subdue for ever, that is why, the eradiiation of su Slarnabiltly_glg! tta s i i nffissi b I e wi th o ut these
chittavrittis is known as Yoga. g_una. /
InYoga philosophy been As far it is known as
alsodiscussed, wtri{r are notte othqr jre-q!4se.! the h in log4 philosophli andit
of chitta. ln Yoga philosophy two stages of chitta isthe finEl staqe a6well. ln this stage, alLthe vriftis
have been.accepted first one is the active stage in of chitta have been eradicated and only their
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PRE-CTASS

imoression or sanskara it is As far as Samadhi is concemed, then the final

lrno'rvn as tn@' o ilt/..- stage of Ashtangik Yoga is 'Samadhi' in vr,hich ail
Aftgr this, the chitta is estaUished'at itsoaluralJorm. : the@ndthiscanbe
And this is Gthe kaivalva.-",. . ' ' named as the Niruddha stage of cfritta. ln Yoga
Among the abovefive'slages of ch ph i I oso ph y th e S?ffi adfr In-ZTLen class i fie d'rt [qo
are not, compatible with Yoga,.while parts - $rop1agyAl Samadhi
and Agernpfqgya_t
are supposed to be co ga. The. SamaOtri,'in which the Sampragyat Samadhi, can
niruddha stage is supposed to be request for the' be named as'Eka$ra'
!---
stage or parbllel to five chitta
-.#'- bhumis. ln which the chitta of accomplisher used to
be concentrated and all otherv_rittis become-weak

AL
Asfaras levels
tlpt's why, it can be named as
of chitta can be classified in awastha'and
Hegon[€glvaglna dominates due to which. the

N
. ln whichatthe
supposition of wisdom geb higfrrlighted. Atthis stage

IO
why
all the bondage originated due to Karma starts
Purusa continues his relation with chittavrittis

T
and chitta becornes closer to he'Niruddha'
originaled due to the ln this

va OP
philosophy - four types of Sampragyat
in Yoga five v
Sam
modifioation have been d
i

ta Y
or True cogniti or fal Savitark ln this samadhi, the chitta of

as PH
cogn itibn inclined towards oross
or sleep, m idol
J6Yo v\0,
riv SO
m PH IAS

Asfar as EfaOAna i chitta of Sadhak is use

Prama or right s known such as-
j S LO

etc. ! 1a-*Ean
. A OR R-

Yoga philosophy,
I ue to continuous
bu I

accepted
Dr E F VV

gh we eto starts enjgy!_qg-

(- ? '5d r' Samadhi: I is Samadhi, the
Asf ar as conce on!y on hiS chitta such
knowledge is known as Pramana vritti lam.Where in all of 'Sampragyat
right cognition can end appearance of adhi, there is. the chitta
mo6ns when qp_ut our eye ol or micro while in
by UT

rernoving finll'er, we can agai nr' That

As far a\Ukd[pbis why at chitta comes at a do 7!^'-J-**'
IT

knowledge we come to know e Chittravrittis get eradicated for

ST

-
rE-'.- of early knowledge
all. ts of the stage 'Mrbeei'samadhi. -
of
IN

labbits, etc. Asfar a@re

concerned- when the ch itta
As far as (fiEh concerned- in Yoga philosophy of accomplisher is_ippure then it continuously gets
ST

att
BE

ciri
and in this $age chitta isdominated is
While Satva and Rajasguna become supposed to be originated byAvidya. The meaning
stage is nolsug)osed as total lack 9f knowlgdge; of Avidya is similar to ignorance, false knowledge or
because after arvaking he makes suchstatement illusion etc. e.g. the perishable subject matters l[ke
likd'l had sglnd slggp'lvhich indicates he has some body, sense etc. are recognized as permanent
kind of knovuledge. . consequently Jiva perform action and come in
As far as Sndti' is concerned- When thg_past boird-age. Due to this Avidya, the Purusa suppose
experience is r@lled jn thes?m.q way io the fqrm . .'
of iinpression then it is known aE Smriti. lt is fiso a ln which the Purusa
kind of chittavritli. as doer of
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 PRE-CTASS

- -Pr4I6tEr- Removing of sensesJrom thematerial

nhiolcicnfalrrahar lS c''l''c' | ')A'

stability of chitta at any place is

. There may be so many places.of
narri r oeath which is found in all creations and dharana e.g. the tip of nose, tongue etc. .' .. - -.:
sometimes evgn in scholars.
ln order to focus upon an when
Ar far as AStangikYoga or Kaivalya is concerned
-4Dnfu -o!i'ect,
chittavrittis flows in same direction is known as
) i'!);s philqsophy Yoga is defined as eradication dhyan. Concentration.is. its main character That's
nf rlr ltrrrrrittis but the question is how all the why here knowle(gti ddds not rhix with other

AL
,'i ' , can be eradicated ? Means what is the knoadedqe. " " "'
path ,, f aiVdlyd? For this in Yqga philosophy,

N
-Sanfa-OniTlU.hen the chitta of accomplisher
gighffold /oga path has been described which has

IO
eight stt.ps-Yarna,. Niyama, A9ana, Prgnayama,
continuorslytakesltg @eA
and even sacrifices its form of meditation. This stage

T
Pratyahar, phama, Dlyana and Samadhi.
of chitta is known as-Samadhi)

va OP
lbne- The Yama means, the control we can say that, in order to follow the
verbal irrrd mental subjects. They
chitta

ta Y
stage and at sta ge a

as PH
NJE, :- ln which five rules plisher es thb Kaiyely_a. Due to
,jh, means purific when associated with
riv SO
m PH IAS

Iapas known , in which chitta is

stage and in this
j S LO

r-Which po$ure To get rid of these

. A OR R-

the Ir,,dr l'his is the of I of been prescribed but

bu I
Dr E F VV

PrapTry6m- C breathe, ritti is necessary,

prescribed in which
ir.rlirrr; of S i in which all
0!ia nside release eradicated and accomplisher
slowly. liberation
by UT

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30
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 PRE-CIASS

CHAPTER.O6
Yoga: Citta; Cittavrtti; Kbsas,r.-Samadhi; Khivalyr

1. What is meant by "' ? Exphin and is effecb 7. Give a critical aEcount of the concept of cithwtti
according to Yogaphilosophy. (20L7) 'i in Yoga philosolhy. (2013)
2. Differentiate the concept of 'Kaivlya' as 8. evaluate the statement that "Yoga
discussed in )aina a4d.YogI Phjlosophres. Suu? emphasises more on praxis (action)
(rebction)': (2012)

AL
on theoria o
3. What are Kbs{s].How can these be eliminated 9. Give your critical commenB on the assertion \\ c

N
that the school of Yoga broadly accepts

IO
+. What is bondage according to yoga philosophy/ S-amkhya ontology. (20L2)

T
Explain the method of attaining
is more than a psycho-physical exercise".

va OP
Patanjali's yougasuEa.
statgmelt and support your N$
arguments. (2011)

ta Y
1 according to Yoga

as PH
towards asmprajnata
[200e)
6. Exphin tlre
riv SO
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FIVE KLESAS:
The five klesa/ afflictions which disturb the equilibrium of consciousness are: ignorance of
lack of wisdom, ego, pride of the ego or the sense of ‘I’, attachment to pleasure, aversion to
pain, fear of death and clinging in life. Afflictions are of three levels: intellectual, emotional
and instinctive.
Avidya and asmita belong to the field of intelligence; here lack of spiritual knowledge
combined with pride or arrogance inflates the ego, causing conceit and the loss of one’s sense
of balance.
Raga and dvesa belong to emotions and feelings. Raga is desire and attachment, dvesa is
hatred i and aversion. Succumbing to excessive desires and attachments or allowing oneself to
be carried away by expressions of hatred, creates disharmony between body and mind, which
may lead to psychosomatic disorders.

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Abhinivesa is instinctive; the desire to prolong one’s life, and concern for one’s own survival.
Clinging to life makes are suspicious in dealings with others, and causes one to become

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selfish and self-centred. The root causes of these five afflictions are the behavioural functions

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and thoughts of the various spheres of the brain.

va OP
Avidya and asmita are connected with the conscious front brain, and the top brain is
considered the seat of the ‘I’ consciousness. Raga and dvesa are connected with the base of

ta Y
as PH
the brain, the hypothalamus. Abhinivesa is connected with the ‘old’ brain or back brain which
is also known as the unconscious brain, as it retains past subliminal impressions, samskaras.
riv SO
m PH IAS

The sadhaka must learn to locate the sources of the afflictions, in order to be able to nip them
in the bud through his yogic principles and disciplines.
j S LO
. A OR R-
bu I
Dr E F VV
by T
TU
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IN
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Dharana and Dhyana:
Without withdrawing the sensory awareness and experiencing the inner world in meditation,
it is impossible to appreciate the external. Without striving for the inner experience, it is
meaningless to live for the external experience because that is limited by the sense. The
internal world is vast and limitless. Through dhyana the external experience expands and
becomes part of the internal. The deeper one can go into dharana and dhyana the more one
can appreciate the purpose and beauty of life.

TYPES OF SAMADHI
According to Patanjali, samadhi is of two kinds: - Samprajnata or (savikalpa) and

L
Asamprajnata or (nirvikalpa). In the former, the seeds of samskaras are not destroyed. In the

NA
latter, the samskaras are fried or annihilated in toto. That is the reason why the former is

IO
called sabija samadhi (with seed) and the latters as nirbija samadhi (without seed or
samskaras) samprajnata samadhi leads to asamprajhata samadhi.

T
va OP
Savikalpa samadhi is of six kinds Savitarka (with argumentation), nirvitarka (without
argumentation), savicara (with deliberation), nirvicara (without deliberation), sananda

ta Y
(blissful), and sasmita (with individual consciousness). This is highest form of samadhi. This

as PH
comes after viveka-khyati or the final discrimination between prakriti and purusa. All the
riv SO
seeds or impressions are burnt by the fire of knowledge. This samadhi brings kaivalya or
m PH IAS

absolute independence.
j S LO
. A OR R-

One can enter the yoga samadhi into asamprajnata samadhi (nirvikalpa state), where all the
bu I
Dr E F VV

samskaras and vasanas which bring on rebirths are totally fried up. All vrittis or mental
modifications that arise from the mind-lake come under restraint. The five afflictions or
klesas, viz, avidya (ignorance), asmita (egoism), raga and dvesa (love and hatred) and
abhiniveia (clinging life), are destroyed and the bonds of karma and annihilated. Maharsi
Patanjali has prescribed the practice of various kinds of lower samadhis. There must be
gradual ascent in the ladder of yoga.
by T
TU

One should pass through successive stages before one attains the highest asamprajnata or
nirvikapla samadhi. Eventually, the purusa realises his own native state of divine glory,
TI

Isolation or absolute independence (kaivalya). He has completely disconnected himself from

S

the prakrti and its effects. He feels his absolute freedom and attains kaivalya, the highest goal
IN

of raja yoga. The gunas having fulfilled their objects of bhoga and apavarga now entirely
T

cease to act. The sum total of all knowledge of the three worlds, of all'secular science is
S

nothing, nothing but mere husk when compared to the infinite knowledge of a yogi who has
BE

attained kaivalya.
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IN
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 PRE-CLASS

r' CHAPTER-o7
,sctroot of Veda-nta: Brahman; I-s'vara; A-tnan;-
' ;iva; Ma-ya; Av
a-sa;'Moksa;
aksiddhi; abheda
Vedas to Vedanta; Advaitavada of Shamkarachrya. Theory of Bhraman lshvara, mayavada, Jiva, Adhyasa
Bondage and Liberation. Vishitadvaitvada of Ramanujacharya, lshvara, Jagata, Jiva and Bondage and
iberaltion. Dvaitvada of Madhve charya and Panchavidhabheda, Comparision of madhvacharya with

AL
{ry * Shamkaracharya and Ramanujacharya.

Verl, , i ar,,. known as the oldest scripts of thl world. Samkaracarya. ln addition according to

N
There are two parts of Vedas - Mantra and Samkaracarya, the efforts of intellectuals to geJ rid

IO
Br' rlr'i,rrerrra. The clusters of Mantras are kno\am as of bondage of the world stroua that his material world

T
San,iritas and there are four Samhitras. Then after, is not the highest and there is a spiritual world beyond

va OP
Aranyaka scripts were compiled and is the reality of spiritual uorld that is
Upanishads were compiled, which has accepted Brahaman; as U

ln order

ta Y
V,:, l:.rnttl and the extreme ighest clarify his entire
to l-

as PH
av:til,rirlr; in them. They philosophy in he said that Brahmani is
knovr,ec/g,:. The Reality, is falseor Mithya and Jiva
riv SO
expressed in the form of the are ln orderto explain Asat
m PH IAS

Badarayan on which he said doesnt have even the

j S LO

lrrrr Yfl.t such as:_ as barren women son,

. A OR R-

I , ); rritkaracarya his sky; rabbit etc. while the

bu I

has capability of
Dr E F VV

anrl established
has discused over
R,t, his
r-rsrlblished of Sat -
1) asik sat - objects of illusion and
3. Madhavacarya PEgya
dreams have vyhich are only
ost;rblishd
.1 ,:. indiv.idgalaod don't have any
I rrlir. rbakacarya Bhasya
re!ularity'or can be.broken in
by UT

,,t';r -ritlished
'/ Viltl.tt)itacharya Bhasya
IT

2) objects of the world have

(l:rt:lbliShed
in it. They are universal and they
ST

shed to rules and this is

and Suemi ultimate
IN

kn,,,i,,lr,; Nggj[edanti because he did 3) Param?ilthip sat - Samkaracarya has

hr r;.rnistir: explanation of Vedanta.
ST

rr r
included such a reali$ in it, which can't be
' ir, ), J all ol tir,-. aritovc, Samkaracrya is known broken in past, present and future. Here he
BE

nrl most important and he wrote- placed one and only Brahman. Therefore the
Bir:tsyit,s ttn
,iso knovvn as
Brahmasrilra and Gita,
BEqlherUeyee, from where
I Brahman is the ultimate reality.

i, , )hilosophical thoughts haveoriginated. - Samkaracarya has also discussed

of
,\:; f, rls Sanrkaracirya'b theory of Brahman is
()L' tr){-\r,r-r,1, tirr;ri_acoording to Samkaracarya the and they don't indicate towards the nature of
r:r; rter iil i objects rlf he uodd are spatial and tem poral -, Brahman. When the Brahman is explained as the
,, I :lrr- hanginllrswellwhich indicatetowardsthe creator of world then it is the tatastha lakhshana of
i;r,:t th; ri they ar'e not th'c ultim'ate, b<ir:au'se the
r,' ,,rtir'I Reality ';uSi Ue permadbnf Lnd .Br.ahmanwhjch.is
While by the swa
,i,- r, rr,'leable as.well* This is Brahmanl of

ltEtD o]-
t. ' BnANCII
BRNC ll . Bh. S.pptiir Alol N.t.r lh/il2a.
32
(M) a965 !r6!I6arI52

a
 aboubt the real nature of the object. About the of is highest reality dnd is
of the Brahrnan maxi,'num'Jve c3;t and UuelL gut here the questiorf is
But here we have to be even after being immhent in the wodd, why.Brahman
is I\6t
Here Samkaracarya gavsthe example of
,means nothing else iq either Real, Conscious and and said that
Pleasent apart form him. Altogether it is not the in the mud. that th e
Positive explanation of him. Samkaracarya, not only acepted the Brahman as 9J\^4
Samkaracarya has discussed over two types of .ulti.rhdte' reality'but also resolved the probable cp
-
Brahman Nirguna Brahman : problems'

AL
isabstract hich means it hai"'.'..Samkaracarya " th
But even then,
" of
d

N
no attribute at all, while on other hand, Saguni t

Brahman has attributes. As we impose any quality because it

IO
iped, can't listen the prayers
in Nirguna Brahma he becomes conoete or Saguna. of the devotees and can't help them as well. That is
lvrrt-

T
But this Saguna Brahman is not the dicussed over the

va OP
of Philosophy of Samkaracarya but it i he The God,
while the Nirguna Brahman is

ta Y
ultimate reality. ln brief As we in the Brahman, he

as PH
discussed over Brahman or the God, wfro is
then indicates toviards comes Nirguna Brahman. That's
riv SO
After analysis we
m PH IAS

Further Samka
tvoes of Bhedas or
j S LO

only
l,
. A OR R-

- wtrich
)) be
bu I

jagat, its
Dr E F VV

tn God
mgIL This
real and it be named
.A The is third and hi stage, one
pqdiculars of e.9.
to be which is the stage of
aow because all dissolved in
bet\,veen man, and thatis ate reality.
rnan of Samkaracarya,
by UT

organ According to this but it

also because that , because the
IT

Bgafupn isalglggtand for the

ST

part.
karacarya said that th
IN

There may be tuo That's why Samkaracarya not only accepted the God
ways to oppose - Firstly pfgwafslg-(direct) but it is but also imposed [igt'est qualities in him such as
ST

e becausethe he is cregtor, prptector, desjioyer, givps outcomes

a
BE

gbrception, of actioyrs, beydpa space and time etc.

I which also Here also the question is- does the Goddo-nof
Br is be nd the words and verbal oet affected from the demedts of thelodd? Here the
ons , , Jhat's yDy according to answer of Vedanti's is, as a @
Sarhkaracarya, the pqSiliveexdanation of Brahmar atreAeO frcm ae-eA. O *at9
or a pofter does not
get affected from he flaws of a pitcher, similarly
of Brahman is posible which is just 1 also doesn't get affected from the weaknesses of
ation,.means Brahman is not this, Brahman t
. is oot thal Bu.t Safn kafa.cary-a cl grifi gd itihat this is . S?mkafacarya is .q3q be.
not the neodion of Brahman. but the neoation of he supposed as reality
in Brahman. Ahogether.Brahman
t^9
EEAD OfFICE:!B/!I, OI Rrlbdcr N.ttr Mrd.i. D.I{a. (M) 99!D197625,0t t{56299t7 P
BRANOI OFFICF{DEI,III l0$l0( T.P Fbr, MrE rJcTc.r, Muli.rj6 Nrs.r, Ir.lhlr. 33
BnANCH OITICE(IIYT ERBAD): tLNc t -l G1]Z t.d Ibor, RooD NG 202 R.K'SX, n.h. D'r Bh. S.p&r tubL N.tt r Hyd-20,
(M) rta!2r!l rtt, aras2aat t5,
a

a
 PRE-CIASS

That is w,ry if we compare the Brahman and God of

Samkaracarya then- are total!'.' diffc:-:^. ' - - -- L^
Brahman God -Pnrra established because it will promote the
ls ultimate reality. )) '.--t'
Highestrealityof Secondly both are tgle!ry-idgDlical, even in this
practicalwodd.
condition n n can be established. Thirdly one
is i sJgtqdent,-in this
ls impersonal. 2) ls personal. c can be established. The
lP) Free from attributes. 3) Full of attributes. i ofp
No verbal explanation. 4) Verbaleplanatiqr i the
Q

AL
is possible.
Therefore in order to establish Mayavada
Samkaracarya hasShown that this question i
S Carbeworshi@.

N
J5) Can not beworshiped that howthe scope for Maya does remain, if

IO
(p Doesn't satisfy 6) Does satisfy the Brahman is the only reality? ln other words it shall
not be said that due to acceptance of Maya,

T
religioris feelings. religious feelings.
a become a dualist.

va OP
@) Relevantforthe
philosophers not only accepted the Maya but
ts Pgwersanicharacterist cs.

ta Y
i i
As far
Accordi to there are s in

as PH
in hisAdvaitvcdanta one
which Maya clouds the
only Brahman as real. ln the
or tb reflect, by
riv SO
m PH IAS

is- Howthe
the inlhe form
j S LO

of said that

t,
. A OR R-

by
Arx;,rrrlirtg tr> D
bu I
Dr E F VV

and illusiorts aregtal

dt r ,i',r',;, r'illttsiOn; /(6 is concern,
i:. rr,.;:;ii)lr:
e. Sirttilarly the ) it the Jiva
apl)ear to be real from indefinite
;li' I Yri1911 11Yg or we will get the Maya is also. 'aftei'
5uf ,ii)rlr{) sr.irittlal knOWl we will have knowledge of
by UT

knowlr,.t-lg r clf Brahman, Maya MdyS is because it is not unreal

Merterial world will be itself. ln brief
IT

ac 'rr !ir.9 to Samkaraca rya d and its

ST

which means
m , r rty is only due to Maya.
because Maya isnefi rcal
IN

Maya is not u41eal becaqge it

ib r'! { ryrr I is not arailaUe in oher languages has capability ap_peglance, Maya can't be
ST

-oJ
[hr r ,\ !; 11,:1 Lrs similartenns arc arlailable in diffemt sdrools
!'r,i V
BE

, ' ii. rr);'l::othefundamental question is-wtratthe

\ ryrr is'/ VVhat are its characters? Here the
\ 1. , i' ,r'',, ir negiVgft
categories of reason or on the basis argument
i
i
: ,,ii11 tlx>bes Maya can be callgd as4qiryeftrgniy1
i

4 we look in
5) Maya is Mithya, because afterthe knowledge
t and stands /
I ,,i,,i , r,', rtW9lOOkin of then the
of Brahman it is eliminated.
it expresses
and if we look in the respecl of l
7) Mayd isVniaiti, bbcausti ft d6esht riraxa any
' r toestablistrh arcczirya
actual change inthe Brahman.
, ; we want to between

1)
 PRE.CIASS

ln his Mayavada Samkaracarya has also given reach up to us but

the ansvrer of few probable questions. According to it does't affect the lightening capacity of the
Samkaracarya regarding Maya such question shall sun. Similarly d1e'!q!Aaya, the Jivacano't
not be made that Maya belongs to whom? From reash up to Brahman, while it dggsnl iffqct
where Maya crmes and v-vhere it goes? According tleglatu! rt_qrdlDgn.
to Samkaracarya so fai we are influenced by Maya. S) tn svafipanupapatti Ramanuja said that, vvhat
we can't be able to answer allthese questions and isthe n , because itcanlbq_
when wewillget rid of ltlaya, then questionswill get real because it can be hoken. it can't be unreal
eliminated itself. This question is also not relevant because it has cgpgbi !rg, 9f ailpgjnrtce,- itcanl
that does Brahman not get affected by Maya, be bolh because they aits
ictory'ahd

AL
because according a in addition it cant be-oo&dh because such
doesn't get affected hismagic, an exiSence-tS nghpgble. ln order to

N
also if the

IO
answer Adavaitvedantis said th
materialworld is the appearance of Maya then why Samkaracarya have

T
Samkaracarya negated the world? The
Ramamuja said that

va OP
Samkaracarya never negated the nt'
of the world can be covered under
world is appearance of Maya
, therefore i or
reality then now this world

ta Y
,

while in order

as PH
means of liberation?
to give the said thatthe
man in the mud can get
actu_ally
riv SO
of mud. Similarly, the in the
m PH IAS

wtrich
the world, can get the

SC,*+*t
j S LO

Altogether, Sam not

l,
. A OR R-

his Mdy6vada but t ,

nnr*r-l nv'xl'rq
said that, no
bu I

objection, but then th gArb&

Dr E F VV

.ev while in order

Mshishtadvaitvada,
objections against th
answered by later well. T
the answer

and that's
said that

warrts proof for it, but

*frffi
objections and their eli are q9. fol.lo.rys.-
actually for which-we
1) siid

o
it is not clear that
by UT

Ramanuja said tFatthe

Because the the shetter
atEihrte or he is ab_stract,
Maya because the Brah reality
IT

eliminated.ol
and the Jiva also can't of Maya ,*P
ST

because due to Maya only he But

of ans\tuer
in order
IN

edantis said that the ktgrlglgg_of

the shelter of Maya
Brahman but it is
the Erahman in one and only reality,
ST

.--
after that all kifuq af mulgplicilies have
en .rTherefore, Samkaracarya seid the
BE

becomes
GIrGtn
msetf. 6lr-avaA
7) Ra he
Ramanuja said that, if en is
ts reality of Past, Present
pgsshle. ln order to give anslrerAdvaituedantis
and Future then ltg_l[gye cen rgycLlt and have said that as aterhe Know{eQge of actual
how it can be projected in the form.of world? roa_e the snq[<_e 1q _to!
ed, similarly
.While in ord.er {o giv.e lhe .answer aftetthe knowledqeof Brahman. Mava is?lso
..--.-.
'eradicated. -(/
Advaitavedantis said that as due to cover by

SrppLLr A,bt Nrrr Eldro.

a

a
 PRE-CIASS

Altogetiier we can saythat, obiedive of Ramanuja
agarnst mayavada of Samkaracarya is
I and appeared to be made due to
9.
as Samkaracarya's
concemed, then according to him Jagata
rf9!-gilimalclJlreal. Here on the basis of
said that since the Brahman
s one and only reality and the relation between
1) Fjptly the otjed wtrich is available at present
meand red aswell, but it is not app^rring i^
its real form. This is the object on which Prala..,
object of illusion is imposed. This is defi
or as shelteror$lligffiapg;rrch as ropein rope-
snake illusion
2) Secondly, the obiect which has been perceived
somewfiere else and there it was real, but
presently, neither it is present nor real.'This is

AL
Brahmr,n and Jagata can't be defined, therefore the the object, wtrich is imposed on Adhi
Jagata is i\/ithya. Here in order to define the relation It is defined as imposed object

N
such as Snake in rope-snake il

IO
islg!_pglgjble 3) The third compment is on,
E

T
alism will be in whictr imposition of imposed object is

va OP
established. made shelter. So the process of illusion
2) ldentical or
also a pointof disossion

ta Y
is this case vue

as PH
reality of the world ln because even after
ng the the explanation of
3) Both or is not
riv SO
relation both is necessary and in
m PH IAS

because they are

we the difference in opinion
and darkness.
j S LO

wherefewVedntis
4) Not both
. A OR R-

reflecti6n theory while

I
bu I
Dr E F VV

also can't be wtricfr is theory said that

' ,r irlenti cal. in different refle f
Itt ;, lrliitrttl on But it doesn't have
of on Similarly different
:lll(l the the world, reflect the , according to their.
,t r,;lt lSe ?fld and the purity of Brahman
\
by UT

ef t the
ut it rya de , similarly
IT

mkaracarya
i,l iirat the world is
ST

Asat, but
o,- ,;rtir'@rne according to its sup
IN

cannot be accepted because the

A9 i' ias in the philosophy of images of abstracl Brahman is not possible and
ST

concent, then Samkaracarya in his limitation theory (Avachhedvada) also can't be L--"'-
, , 1.rirl rr;r)cl the word like May?, Av a, accepted because the infinite Brahman cannot be
BE

limited. That in why according to Abhasvadis, the )

f l, r1 1ir1-r :r( lh\/as have specific importance because appearanoes of Maya in Brahman is God and the I
appearance of in Brahman isJiva.
'; tr) ,rrit<) rl()rnm
. ,lr iit;]I
i(';rt -; I $f4l1 Asfar the t
ll )r(ir)r- ttr clarify the Adhyasa, Samkaracarya philosophy of @c2rya concerned, then
s in the form of similar to the otlrcr philosophical schools the
her words the uiltimate objective is also the liberation. While in
'r order to clarify bandage Samkaracarya said_that due
tq EOOrance the Jivs,Se!-nolIeelse hisreal,natu re 2

shell etc lhat is why we can see three

:r( .,.,rts r;f AdhySS€l -
Nrtr M.rt l, D.D!5a. (M)r9rl 9?6rl al l{562ttt
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 J$
5
PRE-CLASS

he has r",, ,
I as means of liberation then according to Samkaracarya since
-and eveli :l;lirl tir, rt li ts level them is no cliference behn een Jiva and Brahman.
;r],1,'irilc.inoidertoclarifythe
[hsft16'i7, thele:[ore thq relevance of bondaoe
iOtr i-s
SEffi[ffi,,- ;;rys that, the eraiication of That is why, according
r9norance i- , . l i;r>rdtion or become identical to lo Samkaracarya the liberation is
'.. of theAchieved'. aa
But - r hh
which ir; Abontthe
tho the must been made that was ly
or means:- it is blame on according lo

AL
Firs which a number of scholars the theories of Samkaracarya
means, anding " aie. not different from theories of Buddhism or

N
of () e.g. Samkaracarya has present-the theories of Buddhism

IO
he must urtr-ir -
rirlllre different is tlrahman and ' in different way. Actually, a scholar of Mim6msa

T
the world, diitr:irrrrt to theAtman and
carya was influenced by Buddhist

va OP
( Secmdly
means rl(l{;i)rtt plisher far

ta Y
throut)h the
cau r, , tlterefore San N.

as PH
s needed fronr them.
riv SO to while on other
Th i,', i!)' DA
m PH IAS

:.j..],'\,Vl
Whi<:itr, ;:r,, Li '
j S LO

means;:lrtiti;, , irs- on was known

. A OR R-

eelt r., st ii etdindipn-are as

bu I

)i) ,l);trrtltrllian
Dr E F VV

kni to Tlis to be a Crypto

sa rnd o in the form of

' Fourrl: ' which m of disciple the i ce of Buddhism has
acco{npli ,r I
j 'i iti for rya. B.ut it is not an
ir at
,: lle
by UT

ration.
disbiple.
IT

Afterthe 3[nrri'r'i' ,,r means:-

ar
ST

AS
'Which
.
IN

L Marrltnrt Regularthinking over with and Nirguna of

. Nirlidhyis::rr lb do accordingly behaviour Sam It use @
ST

; rfter clearing doubts. the influenceof

I
Thep aftr.'r' r'ir while
BE

to
shadas. Therefore whatever
cccompli:;ir,, i tirrln irr order to ggnlqus
1i, r)r,i r)t)fTt€s to know that I am the appearing that is due to the influence
t;ttri r-:r i \,irrranisBrahman. ltisthestateof
.*[gg@lfglf xi t isthe iberation. Sam karacarya
; rr i I

accepled Dgl[{vanry[|i and

hav e of Samkaracarya and
:rr i, r rlso done the positive exolanatiqp Samkaracarya is blamed a
of ,\r ,:r;1fli19 to Samkaracarya it is the is also because
'stbge ol I, rt.', , i,;il.and'after thiq'.q;Cpg13t-lg9 ." -as
'isgx;:::,ii;, i_1$ a of waterdissolves in
-1rA.,-^ l- l^r-
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ta^4
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 PRE{LASS

rtn th€ basis of reali r-

c ,i ,rt:t,l:.);t.i .t is knOWn aS Cfy
br, .r,.!:o as $unyavagis havq.accepted the
Aloka rmvir(i, L okasamvritti and Pr"rgtll;
the Parikalpit,P@a
al; -,
t:l Similarly Samkaracarya has
accepted PSt!!Es!X-Sat,' VYavdharik sat and
armarthik Sat. But this
(5) On the basis of explianarion of lioeration.
st, ln addition to this the scholars who called
Samkaracarya as Crypto Buddhist are neither
Buddhist norAdvaitvedantis, then there is no need
for the other scholars to interfere in the matter. Finally,
it is just a matter of time that Lord Buddha came
early and SamkeEsaryalaier. ln case of conlra.ry
round is also not

AL
situation have that Lord Btiddtra a
because here Crypto it have

N
be n,,rde, because have taken I bee!_l1p$!gglg !im. Similarly, bldming a scholar

IO
ob1!!ts-gf unreal and Sunvavadis like Samkaracarya as Crypto Buddhlst is also
dirJ iheir efforts to and injusticeto him. Actually both the philosopherc

T
r bl U anishadas, which a re--!-he
focused upon ata, while Sqfntaecarya uenced
q

va OP
i ras ac< ;epte{ objegts_o&ra{g{lrygdd as \ryavehadk of philosophy. So
!g! and cal_!g1j!l44hya, while used the
-:

ta Y
and'Aat'in the extreme sense. 1

as PH
Sornetimes on the basis of
is blamed to
riv SO Philosophy of Vishisht Advaitavada
it
m PH IAS

also Ramanujacarya wrote

Samkaracarya used in which similarto
j S LO

acceptedAdvaitism and
. A OR R-

aita. But he also said

bu I

r)e titr'teS,
Dr E F VV

lluddhlst uddhism that that's why the

I IS

asr it that Dvaitawithout

, :(_tJ)hy aita without are
Erlen while reality
this is \rvhich
!94ar
spJlll;tlJevelT then it should not be
by UT

$r r, i11f ii 611'
q Dvaila and ,
,,\ B I
IT

,:;[ i).;, aUSe Whe because:-

then pdmary Dvajta_rs secondary.
ST

ri lr

:::3!!l ;rrrt arrtainst this we can say

lfigI r,r lr. ,rt_, irr Ofdef tO criticize
IN

'Dvbita
is attribute
philo i;;h)r Samkataca ls
Dvaitia isbodv.
ST

ARDI-l'\\/ltl KA or destroye/
That isra&y in his absolute reality Ramanuja is
C1$3
BE

accepteddhrgieiemdiS
-'-J-- as @1, and
t
the God inAdvaila vfiile CjtagruL
. This in he Vishishtadvaitavada of

' Asfaras f Ramanuja isconcemed,

then Ramanuja has accepted t ts in his
absolute reality
Cittia orconscious achittao-r
l) On ttre basis of etemalAtman or Soul
i)iriii,.uasidbr'q!.'' - - These two are
ai'ricn@@tfib
f': t)''t tir'l-3s6 ol Hete@x and Orthodox.- ^',i;
I z-1.'r L), , ili!, irasis of more focus on sufferings.-

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c

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-N xlYJ'>
I^!

PRE-CLASS
w ,rg ^?

philosophy of Ramanula God is enjoying to karararya, Ramanuja believes in the

status; TIre G.od of Ramanuja is Saouna and sa{isff of the norld and acc,.ptcd the a-iv-^.'nv*h'
the religious feelings as well. Therefore in contrary which mean the God co_nv€[L-ed in the form
to Samkaracarya, Ramanuja believes his absolute world. Therefore accordi ng to the
realig as Saguna and in order to impose will be as the is why, the
qualit'res he said that he is of ts known. as

of the materialand mean allthe

efficient cause of ffiI" of the world are made of
,
has accepted n which in

AL
addition to six
been also added. ln

N
to clarify amanuja said that Ramanuja has accepted.three elements in his

IO
because th t so all of his desires absolute reality as qgd, Cjrta and Aclitta; in which

T
are characterized or executed, while in wtrich isthe intqralpartof the God,

va OP
explain Ramanuja is difierentfrorn
SENSE

ta Y
he punishes somebody that he is

as PH
he comes bondage.
riv SO is@i:ifr aand Gld
Although Ramanuja or_!4!gted,which
m PH IAS

thattheGod but
j S LO

which is known When the

l, t>
. A OR R-

t Means
i-
relation, then he
bu I

s why, Ramarnria also

Dr E F VV

his tendencies of Jiva.

Jiva as-
N*&ar.r- Whictr
2tr
wodd..
in the ofthe @
liberation and
such who rrcver comes
PradhLmnaand
+ As far is concefned
{gis$!!a they lva, lndian schoolsRamahuja
by UT

A)anlara respectvely.
the ultimate while
r'\@a- When the ln consoous
in order to said that when due
IT

beungs to help the devotees, known as

ST

Avatara.
in the bondage and trapped
lictrEvatir+
When to help the d The elimination of
IN

incarnated himself in material objects. 'this cycle is liberation. Even after accepting the
that the God of Ramanuja ,ignorance as the cause of Ramanuja
ST

satisfies the religious

o
.accepted as mears of li ln d) 0f
feelings 'order to discuss over otion
BE

i As f of Ramanuja is Ramanuja said

concem manuja God isthe achieve ssne objective, n level ,/
of the world, of devotion and that's Ra called it oo
because he creates the world through his elements,
as a^:pidef_nakes hiq ngt. Like wise through the - to
due and this in the 'r^f
, Godggalgglbe_concious-beings of the uorld highest form of derrotlon and this named by Ramanuja
and th , he AS The highest levelof dgvotion
of the world rs the staoe of-total-surrender.
related to the that is why, in contrary then after gifts the liberation.

f,EAL OFDICE:s]/s, Ox RrJb&. N.alr Mttttt, DcD[o.

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5
PRE.CLASS

Therefore ririe can sed that the Ramanuja's theory

differe
of |iberation is ruc:irya. That is g e W^1") ^-'w"^ry IW
why, in order to oppose $arnkaqcarya concept of
liberation Ramanuja daiO tn'at tne proUtemsoriginated />;J"
due to tDgduqligltot-Erahrngn and ]irtaya, because;
if then eradication is not possible
willbecorne tf
everything is appearance other than Brahman then
llberation will becorne an appearanoe. ln this condition Baafl cn\^'

AL
At the stage of
{ ank-o,",r.4.,
ifthe F SiZ*itO^ g^J,t^^h^- -r

N
-!
ocean, then in this condition the

IO
he
rrl'1 iva^zr'lYlr'tltfi

T
concept said that no liberation is

va OP
because
e. Therefore we

ta Y
as PH
Raman
accepted Jiva
riv SO
m PH IAS

the God in the le

- t{bwrnlu't
j S LO

believesin
. A OR R-

ir, the Brahman. it has

bu I
Dr E F VV

Now if we compare
then although both
bul even then they of
both have a number which can be
understood undersome
by UT
IT
ST
IN
ST
BE

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40

3 O
 PRE-CLASS

RAMAI{I JA
1)

a) Nirguna Brahman a) Sagn:na Brahman

b) lmpersonal b) Personal L

aLc,.il,Attf ^6,
c) No verbal explanation in c) Verbal explanation is possible vl '- Qol a
d) :Can't be vrorstripped
"
d) . . Can be worshipped - : ,,'r:

e) Do not satisfy religiouifeeling e) Satisfi es religiors feeling "

-

1 fibneOa withoutfbheda D ABheda with fbheda .

AL
g) AdvaitawithoutDvaitra s) with Dvaita
h) . believes in no difference bheda @

N
h)

i) God is believed as highest reality

IO
i) Doesn't believe in slch difference of
of practicalwodd, while at spiritual practical and spirltual level, believes God

T
va OP
levelonly the reality.
4 Regarding the
a)

ta Y
AcceptedJagat Accepted

as PH
b) The multiplicity of into
@
ip the unity of of
riv SO
m PH IAS

n
--r\
j S LO

3)
I
. A OR R-

a) Maya in a It is named by
bu I

,r"l\
Dr E F VV

aj has created

l' Ani:-va taYr-)7 <

b) Maya is be described 'asat' because'
4eith'er the nor asat. it isthe powerof God. Maya is
suppose to be
its
man can't
'i
by UT

4. Regarding
a) Reasonof AS inseparated
IT

the the
ST

'tr ily,fu
b)
IN

ln liberation' Jiva liveswitt God in divine world.

ST

c) Acce pte
BE

d) Maintained lndependent consciousness

a

e) God gifts liberation

f) Accepted Mukti 0 Accepted Krantuumi
ftgy*** )
I -J

1) ,kt Xi'tr.^.'w,4{ .4 \AAil,",

OIDICD:5rA, old R.JbdGr N.9.. M.rtct [Lil{t. (M)99!t!rl 9761t. 0I l.4362vri1
lcll04Top Fbor, Mull.rje Tr.!, MrlicrrE N.tri, I>Br.
r

l-lo2l?,!.dFb.4 LoDNe. Rx'$l(,xb.'rBhS.|?llIArt tli.trr llyd-2o.

41
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-
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 PRE-CTASS

'
material and unconcious rrtorld and is different from
B1q[rman. Therefce heje ]p_prungnctive isto prove
On the Brahmsutra of Bfdrayaq after'
Ramanujacharya, Madhvacharya wrote his
and established hi in
which Madhava against Samkaracarya accepted the The
Saguna Brahman, Jegqtr$eUatva and Bhdkti Marga jag practical
for the liberation. The phi bsoohy of .Madhav a is known n at the spiritual level.

AL
as Dvaituada becarise.he has'mte'fiteOre.lypgl of actualmeanilg_of the
beings- firstlyFdepgndent existence and secondly p[ase!_gt Upanishads is the Blahman is on3 and

N
-- -- n which
i i ndep_enden!.Qe4 g i s qlyjndepen|entldrp and all other beings apleperdent

IO
o4934-d only Ggl or Sagupa Brahman or Lord Mshnu or sy!qrd!!A!9_!q Jrahrnan. Here also the primemotlve is
accepted. Apart from him alf gther beinos are

T
a nc*heAthedawda.

va OP
deoendent and are subordinate to him. But Madhava isalso
has accepted to

ta Y
Here as both have accepted-

as PH
or andevenhe The and the reality of uorld.
qur0t*l beings are a t The cod, Acittra.
riv SO
d*tfra,A'
m PH IAS

aod actual like the Citta ontheGod.

Madhava allthe objects world ly and the Bhakti as
j S LO

AS
. A OR R-

this difference is rily

tl,.
bu I

oqects and that's I issues such as:-

Dr E F VV

known Mstrishtadvaitavada
Madhava
.fl) God and Jiva. Ramanuja

"(3)
Jiva and Jada and Jada differenceamong then tt{adhaVabelieyed ).
S) Jiva and Jiva
by UT

Where God iF both

v
to
which at of theuourld, \
IT

Madhava also made efforts Bhedavada, as effident,

ir r rvttich h_e said thatthe phrases also
ST

have
and
IN

i'ii,:davada. ln his Bhashya on then

accepled and
ST

l.|rahmanJada.
ln order to prove the ilIaOryathen
BE

@aMadhavasaidth tfte Bheda€dlisa 'itself, because

of Upanishads is nollbel_.,lhCJlva whieh is diffemt the Bramhan ha9 kp1_accepted as one and onlv
i iir)nt Blabrran in practicalworld b I one independent being then there

t lr!. t.,{-
6
42
a

3
 PRE-CtASS

CHAPTER.OT
School Of Veda--nta: Brahmani l-s'vara; A-trnan; Jiva; Iagaq Ma-ya;
Avidya; Adhya-sa; Moksa; Aprthaksidhi; Pancavidhabheda
What is the:.difference between the 12. How can Isvara (God) be distinguish from

indescribability : ( Anirvacan-iyata ) of Bryhman (Absolute)? Which of 'the tvrrO

concepB are philosophically befter? (2013)
Brahman and the indescribabilit5r
13. Distinguish between Svarupa laksana the

AL
(AnirvacanTyatd ) of Maya in theAdrraita Tatastha hksana of Brahman after Sankara.
Vedanta system? Discuss. (2018) (20L3)

N
Z. Givea c
'Not Karma, but knowhdge alone leads to ,/

IO
tve
moksa' (Samkara). Do you agree? Justifu your
as found in the systems of \D

T
(2013) a

va OP
^N
15. s criticque of Samkara's

ta Y
as PH
, Howdoes Raman Do you Rarnanuj's view that the
iDed? Give neasons
riv SO
das
m PH IAS

(20t2)
Maya
j S LO

!ly313y[da and
?ll
. A OR R-

?_ Sankara lo ish (2072)

bu I
Dr E F VV

are consi&red as
Exphin
in Advaita Vedanb?
examinethe d
(2012) @rSa'1
the o-
(20t?) Exphin the notion and its
rob in the (2012)
5. Evaluate Sankara's of
by UT

give a the co[eept ls 's concept of dharma

'Br-ahman' as discussed Rja from Sankara's concept
IT

and (2016)
ST

? Exphin.
s)
contrastthe notion of kara's concept of Adhyasa logical or
IN

8. Conlgtre
in S ara and Ramanuja (2015) psychological? Discuss. (2010)
w
ST

"Both Sankara and Rananuja are rightin

affirmations but wrong in their
BE

de
C
EEBply,tics. t2074) errahrate.
Critically (2010)
10. How &es the nanlre of Brahman differe'in the 23. adhyasa (2009)
' philosophy of Sankara Rarynnuja and)'Iadhva?
Discuss critically. (2014\ 24. Exphin Sankara's view on the status of fagat
' and Ramanuja's response to it ..(2008)
Describe the five types of differences
(panchavidhabheda). Bring out their 25. State and explain the difference between
Nirguna Brahman.. {2007)
f.orMadhra's thepry. , -Srguna-r1d
[^"t, (2013) 26. Examine Sankara's M-aya=vEda. t2oo6j

43
BIE s.ppllr Hyd-24.
09a523r1 t!2, anS2aar l5l ^rblN.!.r

.>
 PRE-CIASS

,;s the Metaphysics of Acharya 33. Describe Sankara's exphnation of jiva. Is the
, rtL (2006) justifi ca tion :ational? Expbin.(2003)
"fei;ed
'
,e , ri'Brahman, fiva an f agat according 34. Ramanuj a's nefu tation of tvt-ayiv-aita .
a. (200s)
. ,, i liankara's conception of Adhy-asa.
(200s)
Evaluate Sankara'is
llght.of Ramanuj
of the
(2001) e)
r .,.i6, Sankara's view on the nature and reality of
L'tr1rr,,r'S conception of molsa . (2004)
Jivas)

AL
individual s0ub ( (2000)
31. '., ri R6m-anuja's philosophy xalled
37. Explain critically the objections raised by

N
y'isistadvaita ? Discuss fully. (20b4) Ramanuja against Sanskara's concept of Maya

IO
l
(2000)
.32. kahranuja criticism of advaita concept of

T
38. State and examine the docEine of

va OP
maya
in the Drraita system of Vedan-ta .
(2000)

ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-

,D I
bu I
Dr E F VV

lo."wloP (|t^\
L e^\

f**"y
by UT

-
IT
ST
IN

tr
ST
BE

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Puluosoexl oF 4*xrmFcArrn
- Al.".orlu-
4Dv*tre vgDS't'lr r)
Lrr.t "^\t,* r lb L
Ll
'Knowle{r, u,Q^r ryrdY @Zl,
I U
5

I
4r*fr, klh+-r,sf 'J(tP *au
ho*vcl* 6frrtru,vv
.fi0 -tr

AL
L\

*o valtrrrla eerl3.) I
9"

N
IO
v.rb- 7+r.,^'
! I

T
fr'{rrrioa'd'

va OP
J

ta Y
'SYrhil,r.6[h'^

as PH
J
riv SO
m PH IAS

(
j S LO
. A OR R-
bu I
Dr E F VV

I*rco
t) AV":d*'ob
I -*tI $

--r
usrvtt,,
.,st -ou^\,r^kr+!ta?
.'. d,,.,*I-t^
by UT
IT

I
ST

5 xr^f'0'
-r f=,li,'";taruod*
*' b-c^A *6 srr^i'
lr<-
IN

Alrt
", ))
[t^rt B'^1"4
ST

,,/ \^^
BE

/ 1r^L 1ve*w ML -Y ^4Ttu

-/ eY.vl.w Q'^to_Adr\*f Taann
-)
"ffi
,/ Sahrr^,,,^ Lnafi-td"^ &'h
t
 Bv "J".'-o*
Un ns.[ C Aur*) -r o0.n] t-^,^rst
"llt""^
n ve
bettot^ #l
orI flo TA hruYngus
*t1ruw's Atta,
ktAL Ga)
b"*s.Lk
t

fat N!
tt/'62L
)t *t c"r,- I
o<vatv +e b,l6'
4 6t 44"rt co,r,- k-
.u,
^.o +d^ cdt!-
l*^u
0"b i ,-'*,.t^'. +u, fiaY iln V"'
ry

AL
u

N
vvJJ)
J
^,4A'-

IO
(t) COttbvria*n-' at'^C
)

T
(-^ta', AA
e

va OP
U^r' b-
L
vtoY
no L ,t/\4 C,frr.ort
0,.^rsfr^'a *tt^*--
)&, 3
)
A
+
ta Y
br-+f^-l)
as PH
o.^.^ riv SO
m PH IAS

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struggle, but he is also known 'ab a can say that aS. tioned the
philosopher of modern lndia. The place which has tib a dAurbindo has
b.ee.ngiven in conv.entional philosophy to Plato,
Sabkaracarya, Kint,6!c. enjoyed by Aurbindo as ln Orderto clarify his evolutionAurbindo said that

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well. About the philosophy of Aurbindo the main
source of inform books and articles written

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philosophical life of Aurbindo was passed in

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this process and wh according toAurbindo

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one individual but for

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the. lntegral Yoga is
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of the rrtodd and mentioned

many philosophcrs have accepted development or integral Yoga which will carry allthe human beings
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evolution but the evolution of Aurbindo is upto the level of S0permind.

a
material development but its ultimate objective isto But the question is this_lqv_elq! sgpermind
achieve the 'ql!_n!!eleIg!ion. ln addition Aurbindo achieved. Fbr this Aurbindo presented his
also mentimed that after the completion of process
'of
in which there will beof
evolution the whole world will reach at the same willbe
tplece frorn where it had originated. Means afterfalling
7ff]oY.l
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level. This
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world has
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 PRE-CIASS

CHAPTER.OS
'- ' ':''\nphibsophy of Aurbindo Ghosh

7. r,()[r]tionaccordingtoSriAurobindo? "' 6. 'I.nvolution is the presuposition of evolution'.

' : ,,rc lhe process of tripb transformation - Expliin the role of ihyolution inthe World-
rlature of gnostic being in his process. (2012)
r )i)ir/, -....t.'''' .
-(2018).. _ T. How are evolution and involution related in
ir'i ALrrobindo's iitergralyoga hilp: Sri Aurobin&'s Philosophy? (2010)
"'

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i r;rlizatib-n. of supramental 8. Compare PaEnjali's Yoga with the Integral

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Yoga expounded by Aurobindo, bringing out

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3 (t'lt)':j Integral Yoga. (2015) clearly poinB of similarity and dissimihrity.
, Sri Aurobindo integral (200e)

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4
' 's Conception of evolution and

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9.
, /,lli( r\1il()nt over Patanjala
(2008)

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 AUROBINDO
The Indian seer Sri Aurobindo wrote in 1914, that at present mankind is undergoing an
evolutionary crisis in which, is concealed a choice of its destiny.
A stage has been reached in which the human mind has achieved, in certain directions an enormous
development, while in others, it stands arrested and bewildered and can no longer find its way.
Look at man, the thinker, lost in his thoughts. This is humanity today, facing a
tremendous crisis. Reason and science can only help by standardizing, by fixing
everything into an artificially arranged mechanized unity of material life. The problems
created by the power of thought cannot be resolved by more thinking. It is in inner
silence that a greater consciousness dawns.

L
Our human knowledge is a candle burnt on a dim altar to a Sun-vast-truth.

NA
This Sun-vast-truth is dawning upon earth as the next step in Earth's evolution and the

IO
human crisis is a veiled drama of its manifestation. Sri Aurobindo calls this greater

T
consciousness, the Supermind.

va OP
The central fact the essential and cardinal significance of the evolution is not development and perfection

ta Y
as PH
of the outer and instrumental form, but the development and increasing perfection of consciousness.
Reason is not the last word nor the reasoning animal the supreme figure of nature. As man emerged out
riv SO
m PH IAS

of the animal, so out of man, the superman emerges. The step from man to Superman is the next
approaching achievement in the Earth's evolution. It is inevitable because it is at once the intention of the
j S LO
. A OR R-

inner-spirit and the logic of nature's process.

bu I

It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the
Dr E F VV

consequent replacement or transformation and uplifting of our insufficient mental and vital nature, by a
spiritual and Supramental super nature, which can affect this evolutionary miracle.

Sri Aurobindo and the mother called this process of transformation Integral Yoga.
by T

The ancient Vedic Rishi's of India have known the reality of the evolution of
TU

consciousness. The evolutionary journey of the soul through many births through
TI

different life forms till it reaches human form capable of ascending into a greater
S

consciousness, was well known. They have explored the Cosmic Consciousness and the
IN

Sun-vast-truth of the Supermind. However the knowledge was lost over millennia. After
T

the advent of Buddhism, life on Earth was increasingly seen as misery and later even as
S
BE

illusion, Maya. The purpose of life was reduced into getting out of the wheel of karma
and the cycle of rebirth. The spiritual life turned otherworldly and rejected the world of
forms and missed the evolutionary purpose and the possibility of divine life upon earth.
Spiritual quest became a withdrawal from the world and the field of action. Seekers of
truth turned away from the material reality.
As a nation India lost vitality, which led to foreign invasions and the decline of India.
While India was falling asleep, science and materialism was rising in the West.
Harnessing the power of Reason, mathematics, an objective experimental validation,
science successfully overthrew the medieval Christian religious superstitions and
suppressions in Europe and opened the doorways of a new truth that anchored itself on
verifiable sensory data.
Sri Aurobindo wrote about science in his epic poem ‘Savitri’:
I have mapped the heavens and analyzed the Stars,
described their orbits through the grooves of space,
measured the miles that separate the suns,
computed their longevity in time.
I have delved into Earth's bowels
and torn out the riches guarded by her dull brown soil.
The tree of evolution I have sketched,
each branch and twig and leaf in its own place,
in the embryo tracked the history of forms,
and the genealogy framed of all that lives.

L
I have detected plasm and cell and gene,

NA
the protozoa traced man's ancestors,
the humble originals from whom he rose.

IO
I know how he was born and how he dies.

T
Only what end he serves, I know not yet,

va OP
Or if there is aim at all,
Or any end or push of rich creative purposeful joy

ta Y
in the wide works of the terrestrial power.

as PH
riv SO
I have caught her intricate processes, none is left.
m PH IAS

Her huge machinery is in my hands,

j S LO

I have seized the cosmic energies for my use

. A OR R-

I have bought on her infinitesimal elements

bu I
Dr E F VV

and her invisible atoms have unmasked

all matter is a book I have perused
only some pages now are left to read

If God is at work his secrets

I have found but still
by T

the cause of things is left in doubt.

TU

Their truth flees from pursuit into a void

when all has been explained nothing is known.
S TI

What I have learned chance leaps to contradict

IN

what I have built is seized and torn my faint.

T

I can foresee the acts of matters’ force

S

but not the march of the destiny of man.

BE

He is driven upon paths he did not choose.

he forms trampled underneath the rolling wheels
Perhaps the world is an error of our sight,
a trick repeated in each flash of sense.
An unreal mind hallucinates the soul
with a stress vision of false reality,
Or a dance of Maya veils the void unborn.
He too is a machine amid machines,
a piston brain pumps out the shapes of thought,
a beating heart cuts out emotions’ modes,
and in sentient energy fabricates a soul.
The word soul or spirit is practically meaningless from the point of view of science - a
concept that is not required to explain the birth and death of the universe. On one side,
we have science rejecting the reality of the spirit; and on the other side, we have the
aescetics rejecting the reality of the material world. In India, if the result has been a
great heaping up of the treasures of the spirit or of some of them, it has also been a great
bankruptcy of life. In the West, the fullness of riches and the triumph and mastery of
this world's power and possessions have progressed towards an equal bankruptcy in
the things of the Spirit. If science has reduced everything into mechanical forces,
ascetics have reduced everything into pure consciousness.
To arrive at a greater synthesis, we must know the relationship between consciousness
and force. The wall between consciousness and force in personality and personality,

L
becomes much thinner when one goes behind the veil of matter. If one looks at a

NA
working from the side of impersonal force, it appears to be impersonal and mechanical.

IO
If one looks from the side of personality, of being, one sees of being possessing, guiding

T
and using a conscious force as its instrument of action and expression. In modern

va OP
science, it has been found that if you look at the movement of energy, it appears on one
side to be a wave and act as a wave, on the other side as a mass of particles and to act as

ta Y
as PH
a mass of particles, each in its own way. It is somewhat the same principle here. The
force that builds the world is a conscious force.
riv SO
m PH IAS

Sri Aurobindo speaks of consciousness and force as inseparable two sides of the
j S LO
. A OR R-

same thing he puts them together as one word – ‘conscious force’ or consciousness
bu I
Dr E F VV

force or ‘Chit Shakti’ in Sanskrit.

The teaching of Sri Aurobindo starts from that of the ancient sages of India - that behind
the appearances of the universe, there is the reality of a being and consciousness, a self
of all things - one and eternal. This one beam and consciousness is involved here in
by T

matter.
TU

Evolution is the method, by which it liberates itself. Consciousness appears in what

TI

seems to be inconscient and once having appeared, itself impelled to grow higher and
S

higher and at the same time to enlarge and develop towards a greater and greater
IN

perfection. Life is the first step of this release of consciousness, mind is a second. But
T

evolution does not cease with the mind, for man is a transitional being. He is not final.
S
BE

The step from man to Superman is the next approaching achievement in the Earth's
evolution. This awaits a release, a consciousness, which is spiritual and supramental.
For only then, will the involved divinity in things, release itself entirely and it become
possible for life to manifest perfection. Evolution continues. Where the higher ranges of
mind ends, a greater splendor begins.
INTEGRAL YOGA
Integral yoga was developed by the Indian seer Sri Aurobindo, and his French
collaborator known as, The Mother. In the 1920s, a growing group of spiritual seekers
formed around Sri Aurobindo in Pondicherry. The Mother organised the group more
formally into the Sri Aurobindo Ashram. This ashram was in practice a living laboratory
for accelerating human evolution, in order to transform all life into a divine living.
Sri Aurobindo declared that all life is yoga and all activities can be made a means for
spiritual evolution. In his integral vision, Sri Aurobindo synthesized the spiritual
wisdom-traditions of the past with the modern scientific concept of evolution on earth.
It is in his synthesis that we find the earliest, most comprehensive vision and practice of
an evolutionary yoga, psychology and cosmology.

L
NA
Many spiritual traditions focus exclusively on the liberation of consciousness into a

IO
timeless existence beyond birth and death. They aim to escape from the cycle of rebirth

T
and therefore ignore the evolutionary potential of life on earth. But Sri Aurobindo’s

va OP
Integral yoga aims at not only the liberation of consciousness but demands an
evolutionary transformation of human life towards its divinisation here on earth.

ta Y
as PH
Modern science has shown that life on earth has evolved over millions of years and the
tree of evolution is still unfolding. But science explains evolution through a genetic
riv SO
m PH IAS

process of probability and chance. Sri Aurobindo explains that consciousness is the
j S LO

fundamental reality of all existence and it is already involved in Matter. Evolution is the
. A OR R-
bu I

method by which this secret consciousness liberates itself and creates increasingly
Dr E F VV

complex life-forms to express itself. The human mind is the peak of Nature’s evolution.
But the evolution of mind is still incomplete.
Beyond the mind, are the higher ranges of consciousness. The range of consciousness,
which Sri Aurobindo calls the Supermind, is the next evolutionary step beyond mind. A
by T
TU

new species of humanity endowed with Supermind is emerging from the present human
race. The long process of evolution on earth can be understood as the unconscious Yoga
TI

of Nature, a development without self-conscious will in plant and animal life. But human
S
IN

beings are self-aware and now the evolutionary process can become conscious. This
gives us the possibility of a consciously-accelerated evolution. There are hidden
S T

splendors within us waiting. Integral yoga is a process of accelerating their flowering.

BE

Pure consciousness is one indivisible whole. But it has two poles of existence. Between
these two poles, moves the vast spectrum of consciousness giving birth to the cosmos
across many dimensions and scales of time and space. Our mind can access only a
narrow range of consciousness, which lies in between the two poles.
The superconscient pole above is what ancient seers called Sacchidananda: the
existence consciousness and bliss of the One Being. The inconscient pole below is inert
Matter: where consciousness is entirely asleep. Science is plumbing the material end of
reality using objective and analytical methods, trying to understand the fundamental
Forces of Nature. But yoga explores the higher realms of consciousness and discover the
source of creation using subjective and psychological methods.
Each pole of existence secretly contains its opposite - hidden and unmanifest. At the
superconscient pole, the material universe exists as an eternal and infinite potentiality.
At the inconscient pole, pure consciousness is absorbed in the utter sleep of Matter.
Evolution is a game played between the two poles: Matter flows into consciousness and
consciousness flows into Matter. Between these two poles, consciousness continuously
ascends and descends. The descent and ascent are mediated by the creative power that
manifests the universe, which Sri Aurobindo calls the Supermind.
The first and primary poise of Supermind is a self-extension of Sacchidananda, in which
there is divine ideation and formation in the infinite. There is no difference between

L
Consciousness and Force or Matter. All is developed in unity and as one. There is not yet

NA
any individualisation.

IO
In the second poise of the Supermind, the Divine Consciousness begins the

T
va OP
individualisation, seeming to distribute itself in its forms - the same everywhere in soul-
essence but varying in soul-form.

ta Y
as PH
In the third poise the Supermind projects itself into the movement of time and space
riv SO
and involves in it. It enjoys a fundamental blissful dualism in unity. Along with the truth
m PH IAS

of stable unity it supports the truth of differentiation and enjoys its divine play in
j S LO
. A OR R-

manifold existence in time and space. This third poise of Supermind is what is involved
bu I

in the inconscient pole as psychic principle. There it supports and drives the evolution
Dr E F VV

of consciousness through all forms rising from below. This is the Agni of the ancient
Vedic seers, the knower of all births. This involved divinity emerging in us through
many births is the pure psyche, the divine soul of love and delight. As it evolves and gets
individualised, it becomes the psychic being. When the psychic being develops and
by T

comes forward it takes charge of our evolutionary flowering and leads the way to
TU

transformation. This is the first step and foundation of the integral yoga.
TI

The evolutionary process is already happening secretly behind our surface

S
IN

consciousness and we are unaware of the journey. Our psyche in its early stages of
T

development exists only as a divine spark, covered by the layers of surface

S

consciousness. These frontal surface movements are all that we are normally aware of.
BE

Together, they constitute our false self, our ego, made up of ideas, thoughts,
imaginations memories, emotions, passions, drives, desires, sensations and habits. It
can be a fully individualized ego or an ego that identifies more with a group
consciousness. An underdeveloped ego is one that thinks and feels along with its group
and is yet to crystallise as an individualised mental being. The development of a
personal vision and ideas that can successfully differentiate a person from the group
consciousness and follow the individual will, is the beginning of the individual mental
being and its individual ego. Current approaches to personality development mostly
center on developing this outer individuality.
Integral Yoga recognises the emergence and development of the individualised mental
being as a necessary step in evolution before spiritual and supramental transformation
is possible. The human body is a product of the evolution of consciousness in matter
and carries within it the whole evolutionary past.
First the emergence of Matter.
Second the emergence of Life in Matter.
Third the emergence of Mind in living Matter.
Our body is made of the elements of matter. Within this material frame, life-energy has
established its workings and within this living frame, the mind has established its
workings.

L
NA
These three layers can be compared to: the hardware, the electrical energy and the
intelligent software. These are the three layers of our instrumental nature Body, Life

IO
and Mind. They are woven into each other and have mixed workings in the whole

T
va OP
system. In subjective experience, the operations of the Mind (the Mental) are
experienced in the region of our head. The movements of Life-energy are generally felt

ta Y
in the torso, as emotions, passions, drives and desires. Life-energy gives us our vitality

as PH
and it is called the Vital in integral yoga. Going down the body, characteristic
riv SO
m PH IAS

movements are more dense and habitual. The consciousness of the Physical is
j S LO

relatively dull and inert.

. A OR R-
bu I

The stages of our evolutionary past can be seen as stacked vertically in the body, each
Dr E F VV

layer expressing a different type of consciousness. What is below is subconscient, going

all the way down to the inconscient pole. Consciousness is on an ascending course of
evolution emerging from the inconscient pole. What is above is superconscient, going
all the way to Sacchidananda. What is behind is subliminal.
by T
TU

Carrying deep within the psychic being, our psychological centre is secretly guiding
evolution. Our normal wakeful state knows only the surface layers. Much more happens
TI

behind the veil. These are the broad regions of consciousness, explored and mapped by
S
IN

Sri Aurobindo and the Mother.

S T
BE
Humanity is currently passing through the mental stage of evolution. For this reason,
integral yoga begins with the utilisation of powers of the soul in the mind through an
awakening aspiration for a greater perfection. Mind has the ability to stand back,
observe and correct itself. It can distinguish the observing self from what is being
observed: The static awareness from all the movements inside or outside. Usually our
attention is wandering upon external things. There is a random and inert subjection to
the impacts of external contacts. By shifting attention inward, we can observe the
movements of our surface consciousness. For this, the power of concentration is
required.
Close observation can reveal the entangled workings of mental, vital and physical
energies often at odds with each other. Movements of the lower layers can confuse the

L
functions of the higher layers. Mind is not material in essence. But in the human body, it

NA
operates primarily through the brain, a material organ. Because of this, our mind is

IO
dependent on the body’s healthy functioning.

T
The consciousness of the physical is habitual, inert and passive. Also, it disperses

va OP
energy. When the physical dominates the mind, it gets dispersed through useless,

ta Y
scattered and habitual movements of thoughts. When the vital energy dominates the

as PH
mind, thoughts and imaginations get driven by attractions, repulsions and impulses of
riv SO
the vital. Consciousness of the vital generally lives in its emotional drama fantasies of
m PH IAS

greatness, desires and fears. The physical dominating the vital causes habitual cycles of
j S LO
. A OR R-

these movements.
bu I
Dr E F VV

By developing the power of self-observation, we can distinguish different parts of our

psychological makeup. Our intelligence and will can be made free by a constant
rejection of habits and impulses arising from below. As our mind gets increasingly free,
its power of concentration also increases. They go together as two sides of one
by T

movement. This process of vigilant rejection liberates the intelligence and will of our
TU

mental being from the domination of our lower nature. The result is a more
TI

individualised mental being, capable of differentiating itself from the collective being.
S

This is still a developmental stage of the mental ego, the surface person.
IN

The true person, our psychic being, is behind the veil. Discovering our psychic being is
T

accomplished by the triple movements of: aspiration, rejection and surrender. At

S
BE

our inmost centre, is the psychic being, secretly guiding our evolution, awaiting
discovery behind the frontal waves of emotions. Our psychic being reveals itself as a
gentle response and preference for all that is True, Good and Beautiful. But this gentle
response gets lost in the flux of surface consciousness. Our identification with the
mental-chatter, veils the messages coming from the emerging psychic being. Therefore
it is necessary to establish silence and peace in our surface consciousness.
There is a zone of silence and vast peace above the head. By opening to this region, by
concentration above the head, silence and peace descend into the instrumental nature.
The descending silence and peace settles and establishes calm equanimity in the whole
system. Then communication from the inner guide becomes clear and steady. The more
we follow this inner call, the more the inner guide reveals. As the inner guidance
become steady, all movements of our thoughts, emotions and actions are to be offered
for the inner sanction. Consecration of Knowledge, Will and Love thus forms the triple
movements of practice opening the inner doors. This inward journey into the depths of
our heart opens the subliminal ranges of our consciousness.
There are vast inner physical, inner vital, and inner mental ranges of consciousness
within. Yoga opens these inner doors. As we follow the inner guidance, the psychic
presence grows and eventually we enter the world of profoundly sacred, psychic being.
Our outer person gladly merges with the psychic being. This inner union brings a
reversal of consciousness. The psychic being comes forward to govern the evolutionary

L
transformation. This is the process of psychic transformation, bringing realisation of

NA
the divine presence growing within as well as all around - Guiding all.

IO
If psychic transformation is a change that emerges from within, spiritual

T
transformation is a change that comes by a descent of higher consciousness from

va OP
above. These two transformations support and complete each other. A wide upward

ta Y
opening to what is above the head opens the doors for Divine Peace, Light, Knowledge,

as PH
Power and Bliss, to descend from above which transforms the lower nature. The Divine
riv SO
Force descending works its way downward from top to bottom, opening all the centres
m PH IAS

of consciousness. When it reaches the lowest the physical centre, it awakens the divine
j S LO
. A OR R-

force asleep in matter, the Kundalini, which then awakens and rises upward and our
bu I
Dr E F VV

centre of consciousness rises above the body. The sense of a separate self, the ego
completely dissolves. Consciousness widens to impersonal and spiritual ranges of the
Mind.
This wider self has two aspects: the static and the dynamic.
by T

a) The static aspect is the silent Self of wide peace and freedom, unaffected by any
TU

action or experience. The silent Self does not originate any action, instead it
TI

stands back detached and impartial. This is often mistaken for the final liberation,
S

but it is a static liberation and freedom without any mastery over the cosmic
IN

action.
T

b) There is also a dynamic aspect experienced as cosmic Self or Spirit, which not only
S
BE

supports but also originates and contains the cosmic action. Opening to this
dynamic aspect gives us greater powers of cognition, creative action and delight.
The Integral Yoga unites both static and dynamic aspects of the Self above. In the active
dynamic condition of the body, The Force descends from above, and acts through the
individual in the world, with the psychic being as the support below. This leads to the
spiritual transformation of the whole being. The transformation gradually takes place
through a series of ascending and descending movements of consciousness.
There are seven distinct planes of cosmic existence –
 a) Three planes form the upper hemisphere of Sacchidananda, the true Existence,
Consciousness and Bliss, beyond space and time.
b) Three planes from the lower hemisphere form the Mental, Vital and Physical
worlds in time and space.
c) Between the two hemispheres is the Supermind linking both.
Supermind is the Mahat or Vijnana of the Vedic Rishis. The Supermind is the creative
power that builds the worlds. First it creates the worlds of pure archetypes, then forms
the worlds of mental ideas, then the vital worlds of dynamic life-force, and finally the
physical world and its material condensations. But all the higher planes are involved in
it. All the involved planes create a pressure within matter to evolve. Evolution is the
unfolding and emergence of these higher planes within the domain of Matter. This is

L
supported by descending force from the planes above.

NA
A yogi can consciously ascend to the higher planes. But such an ascent does not

IO
transform the human nature. Only when the dynamic powers of the higher planes

T
descends with the psychic being as the support from below, the mental, vital and

va OP
physical parts of being undergo transformation.

ta Y
The physical is most resistant to change. This is where the entire evolutionary past of
as PH
life on earth is stored as obscure cellular memory, bound by habits of disease and death.
riv SO
m PH IAS

In the process of ascent, the intermediate ranges of the Mind which are above, descend
j S LO
. A OR R-

and transform our lower nature.

bu I
Dr E F VV

a) First is the Higher Mind, which transforms our step by step linear thought-process
into mass ideation.
b) Second is the Illumined Mind, which sees the truth directly without thought.
c) Third is the Intuitive Mind, where knowledge comes by identity and is infallible
by T

although limited.
TU

d) Fourth is Overmind, the highest spiritual range of the Mind, in which

consciousness is universal and all is known but from a limited perspective.
S TI

But even the descent of Overmind consciousness is not enough to transform the obscure
IN

resistance of the body consciousness. We have to go beyond Overmind, and enter the
T

Supermind, where reality is no more diversity moving towards unity, but unity
S
BE

embracing diversity in the infinity of our being. The power of triple time vision,
trikaladrishti, seeing the past, present and future, arrives at its perfection. Knowledge
and Will move together upon the foundation of oneness.
Only the descent of Supermind into the universalised human instrument can
successfully transform the obscure consciousness of the physical nature. It is the final
transformation leading to a divine life and eventually the birth of a new species on
earth. It is a radical proposition that has never been attempted in the past. Thus the
integral yoga goes beyond the individual liberation and embarks upon a collective and
evolutionary transformation on earth.
After Sri Aurobindo's passing, The Mother continued their work and on February 29th
1956, she brought down the Supramental consciousness upon earth. Since then, the
Supermind has been operational on earth as an active evolutionary power. A new phase
of evolution has begun amidst the collapse of the old world. Integral Yoga is an
invitation to take part in an unprecedented adventure of consciousness.

L
NA
T IO
va OP
ta Y
as PH
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV
by T
TU
S TI
IN
S T
BE
BE
ST
IN
S
TI
TU
by T
Dr E F VV
. A OR R-
m PH IAS
bu I
j S LO
riv SO
as PH
ta Y
va OP
TIO
NA
L
BE
ST
IN
S
TI
TU
by T
Dr E F VV
. A OR R-
m PH IAS
bu I
j S LO
riv SO
as PH
ta Y
va OP
TIO
NA
L
PARTS OF THE BEING AND PLANES OF CONSCIOUSNESS
Our body is composed of many parts and systems. This is an objective view. But Sri
Aurobindo gives us a subjective view. This is a symbolic map of our psychological parts.
In our normal waking state, we can access only a small part of our consciousness. But
through yoga, we can access a wider range: above, below and within.
There are two systems in the organisation of the being and its parts. These two systems
are simultaneously active.
a) There is a vertical system spanning above and below. On the vertical axis, the
ranges above are superconscient, and the ranges below are subconscient and
inconscient. Our normal waking state is only the outer surface of consciousness.

L
Behind our waking state are the vast inner ranges that are subliminal. Our true

NA
being, the soul is the inmost.

IO
b) There is also a concentric system. The concentric system is grouped as the outer,
the inner, and the inmost. We are unaware of what is inner and the inmost as well

T
va OP
as what is above and below. We are aware only of the surface. By stepping inward,
we can observe the surface movements of our consciousness. Thoughts are

ta Y
experienced in the region of our head. The movements of emotions, passions,
as PH
drives and desires are experienced in the chest and below. From the hip and
riv SO
m PH IAS

below are the largely unconscious movements. We are normally lost in these
j S LO

surface movements.
. A OR R-
bu I

These movements reflect three different parts of our being - Mind, Vital and Physical.
Dr E F VV

These three parts are woven into each other in their normal operations. Discerning
these three parts and their intermixing is the first step into our inner world.
• Terms that belong to a concentric system: outer nature, inner nature, innermost or true nature,
by T

psychic being, psychic entity.

Terms that belong to a vertical system based on the Vedic “sevenfold chord of being": matter,
TU

•
life, mind, supermind, sat, chit, ananda.
TI

• Terms related to our center of identification: ego, soul and self.

S
IN
S T
BE
The Physical
Our body has a consciousness that’s quite personal to it. There is an automatic
intelligence and organisation at work managing incredibly complex operations, keeping
the body in a dynamic and healthy equilibrium. Our waking state knows only some
surface movements of thoughts, ideas, and imaginations, waves of emotions, drives,
desires and sensations. We have no access to the consciousness of the body. The body
regulates itself, independent of our conscious mind. It is habitual in its operations,
reflecting the mechanics of matter. The body is a product of evolution of consciousness
in matter. It carries with it the inertia of matter. The body consciousness conserves and
preserves all its habitual movements. It makes our daily movements into routine habits.
This allows the habits to animate our daily life, independent of our conscious mind.

L
Our senses operate habitually. Our desires become habits under the influence of the

NA
body consciousness. So, our emotions also become habits. The body consciousness

IO
makes even our thoughts into habits. Thus our psychological habits get preserved in the

T
body consciousness. The cells of our body retain them. As we get old, the habits get

va OP
etched deeper into the body and will be more difficult to change them. The body is also

ta Y
the reservoir of our long evolutionary journey. It preserves our past as habitual

as PH
movements. riv SO
m PH IAS

The physical consciousness is passive, habitual and mechanical. It responds habitually

j S LO

to external contacts. Its movements are random and dispersive. However, its instinct is
. A OR R-

to persist. Physical self-preservation and resistance to change are native to it. And its
bu I
Dr E F VV

refusal to change is one of the greatest obstacles in transforming ourselves. It has a will
of its own, quite independent of the will of the conscious mind and its ideas. It can learn
new movements but this requires repetition of the movement till it becomes automatic
and habitual. Since the physical consciousness is passive, it can be moulded by constant
by T

repetition. The passivity of the physical consciousness is exploited by the advertising

TU

industry to create new habits by repeated impressions.

TI

The physical consciousness learns slowly, but once it acquires a skill, it will preserve the
S

skill faithfully and does the movements automatically without any active control by the
IN

mind, like typing, driving, swimming, dancing and playing musical instruments. These
T

skills stay like a memory in the body. Then we say that the movement has become
S
BE

effortless. Thus the passivity of the physical consciousness becomes a great advantage,
as it can transmit and express outwardly the inner movements. The physical
consciousness can be made supple and receptive through physical education. A well-
trained body becomes a receptive instrument capable of expressing higher
consciousness.
The Vital
The nature of the vital is fluid and dynamic. It is the prana or the life-force that
transforms matter into living substance. It brings in the movement of growth, develops
the senses, and emerges as complex nerve currents. This life-force eventually bursts out
as the spectacular vitality and play of life on earth. It is the same energy that animates
human life. Our breath and heartbeat are the most tangible physical rhythms of the vital
energy animating the body. Practices like Pranayama and Hatha-Yoga are some of the
physical methods which energise and balance the vital energy in the body.
Sri Aurobindo approaches the vital energy from a psychological perspective. The
surface movements of the vital are subjectively experienced, predominantly in the
frontal region of the body. These surface movements can be broadly grouped into three:
The Higher vital or the region of emotions, The Central vital, which is the region of
strong drives and passions, and the Lower vital, that is the region of small impulses,
desires and sensual cravings.
1. The Lower Vital

L
NA
The word lower vital is not used in any derogatory sense; it refers only to its position in

IO
the hierarchy of the planes. Learning to distinguish these parts is a necessary step
towards the mastery of the vital. The lower vital is the part of our being which is

T
va OP
concerned and occupied with the outer things. Its movements are experienced as
hungers, cravings, small desires, impulses and enjoyments. It is a playful enjoyer of

ta Y
sensory pleasures. It prefers to stay within the zone of physical comforts. However, it is
as PH
fickle and impulsive and gets carried away by temptations. There are many marketing
riv SO
m PH IAS

tricks designed to tempt this part of our being. It seeks new sensations. It demands
j S LO

immediate satisfaction of its impulses. Quarrels, jealousy, envy and petty angers are its
. A OR R-

movements. Our likes and dislikes, attractions and repulsions are its contribution.
bu I
Dr E F VV

Greed and lust and are its perverse movements. In general it is obscure, ignorant,
egoistic, selfish, impulsive, random, turbulent and undisciplined. It often hijacks reason.
It revolts against discipline. It is also the seat of all our fears. Fears arise from here and
grip other parts of our being.
by T

Many traditions have tried to demonise the lower vital. The ascetic denial is a common
TU

way. But integral yoga demands not a denial but a mastery over the lower vital and its
TI

transformation. The first step towards such mastery is to stand back from lower vital
S

impulses and observe it with detachment. Then to bring it under the control of reason.
IN

The next step is to develop equanimity towards all sensations. Further the senses can be
T

refined through beauty and aesthetic delight. When the psychic influence permeates the
S
BE

lower vital, it opens to a deeper transformation and refinement. A greater

transformation happens when the descending higher consciousness establishes perfect
equanimity and equal delight in all experiences.
2. The Central Vital
The central vital is the most dynamic expression of the life-force in us. Its movements
are experienced in the region of the navel. A strong central vital is one that is full of life-
force, and has great energy. It is courageous and heroic. It is ambitious. Unlike the lower
vital, it is not bound by comforts or sensory pleasures. It is daring and adventurous .A
large expansive movement is natural to it. It brings generosity in giving. It has the drive
for leadership and domination. It brings the urge to expand and conquer. It throws itself
out in the wider movements of life. It is responsive to the greater objects of Nature. It is
a force for action and creation, a power to fulfil and materialise. It brings forth the
competitive spirit. It is ruthless. The central vital brings a stupendous play of passions
into life. The fury of anger, wrath and revenge are its blazing intensities. It drives us to
seek power and status in society. It is the seat of strong desires and passions. This
energy is like a wild horse. It brings impatience and restlessness in our action. The yogic
process seeks to tame and master this great energy of Nature. The main difficulty of the
central vital is the pride of its ego and the attraction of its powers. It is often difficult for
such a vital to surrender itself, because of this sense of its own powers. The power of
reason and strong self-discipline are helpful in mastering the central vital, but not
sufficient. It is necessary to detach from its strong movements. This would enable us to

L
NA
reject its strong waves gripping the mind. Equanimity over its movements is a necessary
condition.

T IO
However, to transform the central vital, it must come under the influence of the psychic.

va OP
In the later stages of the yoga, the descending higher consciousness takes up and
transforms the central vital into a divine instrument. The development and mastery of

ta Y
as PH
the central vital brings a great abundance of steady and inexhaustible energy.
riv SO
3. The Higher Vital
m PH IAS
j S LO

The higher vital is the emotional being in us. It covers the field of emotions, rather than
. A OR R-

sensations and desire. It is the seat of all our feelings experienced in the heart region.
bu I
Dr E F VV

Our love and joy, sorrow and grief, hopes and despair are the easily observable
movements of the higher vital. It brings the thirst for emotional intimacy and bonding.
In human relationships, emotional intimacy easily moves towards sensual intimacy,
which is a lower vital movement. Family spaces are the most common playground of the
by T

emotional being. Emotionalism and sentimentality are the common expressions of the
TU

higher vital. This emotional being is responsible for our emotional attachments and
TI

vulnerability. Our emotions are habitual waves. Their action is largely regulated by
S

emotive memory. They can be changed by conscious will. The deformations of the
IN

emotional being come from the duality of emotional attractions and repulsions. It gets
T

more complex when it is mixed with the lower and central vital desires and drives. All
S

this further invades the intelligent will of the mind and often makes it a helpless slave of
BE

the emotions. A vigilant rejection of these mixtures is a necessary step in the

purification of the mind and emotions. Charity and selfless service or seva are the
common methods used by many to broaden the heart and its emotions. Humanitarian
works are its natural domains.
However, all these are still an outward turn of the emotional being. Integral yoga
demands an inward turn to find the soul within. Compared to the lower and central
vital, the higher vital is much easier to surrender. The more it gets influenced by the
psychic, the more the emotional being gets refined. The yoga of love, Bhakti Yoga turns
the emotional being towards the divine and seeks intimacy and union with the divine.
When the heart is purified, the vital emotions change into psychic feelings. By opening
upward to the descending force and its peace calm and equanimity, the emotional being
undergoes spiritual transformation. The purified heart has a universal love. It can
receive with an untroubled sweetness and clarity the various delights which God gives it
in the world.
The Mental
The mind deals with our cognition and intelligence. The mental vision and will are part
of this intelligence. It can envision future possibilities. It can interpret the past. It can
see the flow of time from the past to the future. The mind lives in its thoughts and ideas
of the past, present and the future. Its movements are experienced in the head. The
human mind has an evolutionary past. It has emerged in the context of the body,

L
animated by the life-force.

NA
IO
Both the physical and the vital have their corresponding parts in the mind. The physical
part of the mind has an outward turn through the senses. The vital part of the mind

T
va OP
views everything through its emotions and desires. It is only in the mind proper that
intelligence and will are free from the limitations of the senses, emotions and desires.

ta Y
as PH
In our normal state, all these three parts are mixed up. Their operations are to be
riv SO
clearly distinguished. However, this is only a surface consciousness. There is a vast,
m PH IAS

subliminal, inner mind behind this surface. There are also the spiritual ranges of the
j S LO
. A OR R-

mind above. All this together constitute the full spectrum of the Mind. In our normal
bu I

waking state, we access only the surface parts.

Dr E F VV

a) The physical mind, as the name suggests, is a composite of both mental and
physical consciousness. It has two parts, which are closely tied and work together:
i. The physical involved in the mind creates the physical-mental, or the
by T

Externalising Mind. It is occupied with the externalisation of the mind. The

TU

Externalising Mind is part of the mental consciousness. This part

externalises the mind through speech. It is an instrument of ordered action
TI

on physical things. It has a practical mentality, based on the outer world

S
IN

experience. This part deals intelligently with physical things. But its
T

reasoning depends on objective facts. It can even arrive at objective truths

S

of the physical world that cannot be seized by our senses. Experimental

BE

physics and the knowledge thus gathered is a vast extension of this part of
the physical mind. But when it has to deal with supraphysical things, it
becomes incompetent. The physical mind thinks of God and spirit as
abstract concepts. Even when it has spiritual experiences, it finds it difficult
to believe them and forgets them easily. It lives in rigid thought formulas
and habitual grooves of thought. Narrowness and doubt are the chief
defects of the physical mind.
ii. The mind involved in the physical creates the mental-physical, or the
mechanical or the habitual mind. The mental physical is part of the
 physical consciousness. It is the lower part of the physical mind. This part
is closely tied to the externalising mind. When left to itself, it will simply go
on repeating past customary thoughts, ideas and reactions. It is habitual and
mechanical. It is animated by the physical consciousness, not the rational
intelligence. It simply stores, associates, repeats, gives reflexes and
reactions to outward contacts of life. The mechanical mind is necessary for
the maintenance of things gained through the outer life experiences. It is by
conservation and repetition that Nature does that. The subconscient is the
basis of conservation and the mechanical mind is the means of repetition.

b) The vital mind mediates between vital emotions, desires, impulses and the mind
proper. Its movements are experienced in the upper chest just above the

L
NA
emotional being. The vital mind gives mental forms to the desires, feelings,
emotions, passions, ambitions, possessive and active tendencies of the vital. It

IO
uses thought for the service, not of reason but the vital pushes, pulls and

T
reactions. It is a mind of dynamic will, action and desire, not of rational

va OP
intelligence. It is very energetic and creative. The function of this mind is to dream

ta Y
or imagine what can be done. It lives by imagination and makes formations for the

as PH
future. The pure imaginations or dreams of greatness happiness etc, in which
riv SO
people indulge are one peculiar form of the vital mind activity. By its power of
m PH IAS

imagination, it goes beyond the sense-bound physical mind and the physical
j S LO
. A OR R-

actuality. It has an incessant drive towards self-exceeding. It always needs some

bu I
Dr E F VV

kind of activity and change. People of action always have vital mind in a very high
measure.
However, the vital mind is limited by emotions desires and drives. It acts in
random excessive ways without discipline or concentration on what really needs
to be done. It has no sense of proportion or measure and is eager to be or achieve
by T
TU

something big at once.

TI

c) The Mind proper is the seat of pure reason and intelligent will. It is called buddhi
S
IN

in Sanskrit. This power of intelligent will is normally available to humanity in the

current stage of evolution. It can review the past, envision future possibilities and
S T

give us a sense of continuity of self in the changing flow of life and time
BE

experience. It organises all experiences around the sense of “I” and creates the
ego, the surface personality. It is an instrument of the soul, by which it comes into
ordered possession of itself and its surroundings. By the activity of the intelligent
will, the soul begins the process of awakening. There are two parts to the Mind
Proper - The Thinking Mind and the Dynamic Mind.
i. The Thinking Mind is essentially a mind of knowledge. Here pure reason,
free from the senses, deals with abstract ideas, principles and the essential
nature of things. It concerns with a disinterested pursuit of truth and
knowledge. It lives in the world of ideas. The thinking mind finds its
satisfaction in the reasoning and logical intelligence. Its role is to give the
 right direction to our energy and actions. The ability to use reason with any
purity is not very common, but the attempt to do so is the topmost capacity
of the thinking mind. For action in the world the Thinking Mind depends on
the aid of the Dynamic Mind.
ii. The Dynamic Mind is a mind of Will to action. It is a channel for putting
ideas into action. It has a pragmatic intellectuality, in which creation and
action are its real motives. It acts by idea and reason. To this pragmatic
reason, truth is only a formation of the Thinking Mind effective for the
action. It is in itself, therefore a mind of the Will to life and action. It uses the
Externalising Mind as a channel for manifesting its ideas.
However, all these three layers of the mind do not work in their own purity. They are

L
assailed by the defects of the lower instruments. The intelligence and will of the mind

NA
must be made free from the invasion of the emotions, desires, drives and the habits.

IO
This will purify the intelligent will and its power of pure reason. For further

T
development, the mind must cease from thought and arrive at inner silence. Its inward

va OP
opening would lead to the discovery of the psychic being and its transformative
influence. Its upward opening would lead to the spiritual ranges of the mind and their

ta Y
as PH
transformative influence. An increasingly silent and still mind would open to the inner
and higher ranges of the mind. The subliminal self is a vast and submerged portion of
riv SO
m PH IAS

our consciousness. Our waking mind and ego are only the tip of an iceberg. The tip is
j S LO

experienced as our surface consciousness. It is our outer being.

. A OR R-
bu I
Dr E F VV

Behind this outer being, is our inner being or the subliminal range. Behind the outer
mind, there is a vaster and truer inner mind. Behind the outer vital, there is a vaster and
truer inner vital. Behind the outer physical, there is a vaster and truer inner physical. In
these inner ranges, are the formations of our larger true individuality. To know our
inner being is the first step towards a real self-knowledge. It is through dream state that
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we usually enter the subliminal. It is a subtle dimension of reality. While dreaming, we

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move in these subtle worlds using our subtle body.

S TI

Our material body is only an outer form. There is an invisible subtle body enveloping
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the material body. The chakras or the centres of consciousness are located in this subtle
T

body, not in the material body. The subtle body is composed of subtle physical, vital and
S

mental sheaths. It is by using one of these sheaths that we move around in its
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corresponding subtle worlds or planes of consciousness. The subtle body is an

individual formation.
The subliminal extends beyond these sheaths and forms a circumconscient envelope. It
is through this envelope that the external world consciousness enters into individual
consciousness. This envelope is surrounded by the ocean of universal mind, universal
vital, and universal physical consciousness. The circumconscient envelope can expand
and open to the universal range. In this concealed subliminal part of our being, our
individuality is close to our universality in constant relation and exchange with it. All
these together constitute the subliminal and universal ranges of our inner being. Our
body exists in this vaster ocean.

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Our inner being does not depend on the sense organs. It can know through a direct
contact of consciousness with another consciousness. By this inner contact, we can
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TU

know the thoughts and feelings of people around us and feel their impact. There is an
exchange happening all the time without our awareness. Our inner being has subtle
TI

senses and their operations bring telepathy, clairvoyance and other supernormal
S
IN

capacities. It opens the narrow limits of our physical senses and brings an immense
range of knowledge and power that are otherwise inaccessible. From this subliminal
S T

come all the greater aspirations, ideals and strivings towards a better humanity.
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Below the subliminal are the ranges of the subconscient and the inconscient. These
regions are obscure and habitual unlike the subliminal. Above the subliminal are the
superconscient ranges. Usually the word ‘unconscious’ is used in the Western
psychology to cover the subliminal, the subconscient and the superconscient. But Sri
Aurobindo clearly distinguishes them.
Psyche is a Greek word for ‘soul’. The soul is a spark of the Divine that supports
evolution in the material world. It contains all possibilities and it is the function of
evolution to give it form. The psychic being is formed by the soul in its evolution. It is
our inmost and true being behind the surface ego personality. It is the ‘antarātman’ or
‘caitya puruṣha’ in Sanskrit. It supports the mind, the vital and the body and grows by
their experiences. This psychic being is the representative of the central being known as
jivatman in Sanskrit.
The central being above, presides over all the births, but it does not descend into birth
in time. It is our eternal and infinite Self. Spiritual liberation comes by an ascent and
union to this universal Self. But for the evolutionary transformation of life and nature,
the awakening of the psychic being is indispensable. Our psyche in its early stages of
development, exists only as a divine spark. This soul spark evolves through the cycles of
rebirth through increasingly complex life-forms. It is the impeller of evolution on earth,
the Agni of the Vedic seers. It carries the essence of experiences from the past births
into the present birth. It is the knower of our purpose and mission in the world. This

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leader of our evolution is behind the veil of our surface consciousness, the ego, the false

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outer personality.

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Our psychic being reveals itself as a gentle response and preference for all that is True,

T
Good and Beautiful. But normally this gentle response gets lost in the flux of surface

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consciousness. Our identification with the mental-chatter, the emotional-flux and the

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sensations; veils the messages coming from the emerging psychic being. Therefore, it is

as PH
necessary to establish inner silence and peace. The psychic being can be discovered by a
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deep inward journey. The more we accept this inner call, the more the inner guide
m PH IAS

reveals. Then, under the influence of the psychic being, the subliminal ranges opens up.
j S LO
. A OR R-

Deep within the depths of the heart is our psychic being. As the psychic comes forward
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to take charge of our evolution the utility of the ego ends. The natural attitude of the
psychic being is to feel itself as the child of God, the devotee. It is full of love and delight
and feels itself as a portion of the divine. Our true individualisation happens with the
emergence of the psychic being. It brings the experience of oneness with the larger
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existence and yet acts as a unique centre for the action of the divine in the world.
TU

Our being has two poles of existence - The superconscient pole is above and the
TI

inconscient pole is below. There is vast spectrum of consciousness between these two
S

poles. Our mind can access only a small range of consciousness that lies in between
IN

these two poles. Sri Aurobindo divides this full spectrum into two hemispheres - the
T

upper and the lower.

S
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The upper half is our divine higher Nature, the formless, eternal and infinite existence,
beyond time and space. The Blissfully Conscious Existence of Oneness, the
Sacchidananda in Sanskrit.
The lower hemisphere is formed by the three planes of Mind, Vital and Physical worlds
in time and space. Between the two hemispheres is the Supermind linking both. It is the
Mahat or Vijnana of the Vedic Rishis. Thus as a whole there is a vertical hierarchy of 7
planes of consciousness.
The Supermind is the creative power that builds the worlds. All the higher planes are
involved in the physical plane. The evolution unfolding on the earth is in the physical
plane as a result of pressure arising from within the physical plane, to express the
involved consciousness. This is supported by a descending pressure from the planes
above. The emergence of human beings on earth is a result of the descend of the mental
plane into the physical plane. A yogi can consciously ascend to the higher planes.
Within the mental plane itself there are spiritual ranges. First is Higher Mind that
transforms our step by step linear thought process into mass ideation. Second is
Illumined Mind of light vision and revelatory knowledge. Third is the Intuition where
knowledge comes by identity. And the Fourth is Overmind the highest spiritual range of
the Mind. The Overmind universalises consciousness, bringing cosmic consciousness

L
and action. Above the bright lid of Overmind is the plane of Supermind, where it is no

NA
more diversity moving towards unity, but unity embracing diversity in the infinity of

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our being. The power of triple time vision, trikaladrishti embracing the past, present and

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future arrives at its perfection. Knowledge and Will moves together upon the foundation

va OP
of oneness.

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But such ascend does not transform the human nature. All these higher ranges are yet to

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fully descend into human beings and manifest their higher operations. Only when
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dynamic powers of the higher planes descend, with the psychic being as the support
m PH IAS

from below, the mental, vital and physical parts of being undergo spiritual and
j S LO
. A OR R-

supramental transformation.
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IN
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a

UNIT 1 THE DTVINE LIFE AND INTEGRAL YOGA

Contents

1.0 Objectives
LI Introduction: Objects of Integral Yoga
1.2 The Foundations of Integral Yoga
1.3 The Triple Transformation
1.4 Let Us Sum Up
1.5

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Further Readings and References

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1.0 OBJECTIVES

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The main objective of this unit is to provide an insight into The Divine Life and Integral Yoga as

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envisioned by Sri Aurobindo. Systems of yoga are as old as human civilization itself. Several
systems of ioga have Evolved over the ages and each one is a systematic technique to take

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human life to its highest state of perfection. The Integral Yoga is a unique method of Yoga

as PH
invented, practiced and taught by Sri Aurobindo in the light of his yogic experiences. This unit
shall contain the following units:
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m PH IAS

o Objects of Integral Yoga

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o The Foundations of Integral Yoga

. A OR R-

o The Triple Transformation

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1.1 OBJECTS OF INTEGRAL YOGA

Yoga is a union with the Divine. It is a joining of the limited human consciousness with the
infinite divine consciousness. The word 'yoga' for Aurobindo, has a wider, significance. To him,
yoga is a complete union in the soul as well as nature by a moulding of the entire being into an
image of the Divine. Not a partial union in the inner existence alone but an integral union in all
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elements of our being is the aim of Yoga. This calls for a change of the inner and outer life so
that it may become a channel of joy of the Divine and a fit instrument of his works. All the
IT

elements of our personality - soul, mind, sense, heart, will, life and body - must fulfill
ST

themselves in a supreme perfection by their complete turning and self-giving to the Divine. The
object is a complete spiritual change so that the being by degrees may become ready to express
IN

the Divine in its every thought, feeling and action.

ST

Our life is a series of struggles to outgrow its ordinary limitations for rising to a higher status of
existence. The true progress of life consists in an evolution from darkness to light, from sorrow
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to bliss, from weakness by limitation to the perfection of the infinite. The whole of life according )
to Aurobindo, is yoga, a series of mental, vital, or psychic movements towards full development
of all our latent divine possibilities. The evolution going on in universal nature is also yoga,
because it is an unconscious effort for revealing the spirit hidden within herself. Both man and
Nature are evolving towards the same ultimate goal of perfect expression of the Divine in every
sphere or plane of existence. But human beings need not follow the tardy method of cosmic
evolution; they can hasten the slow natural process of his individual evolution by applying to it
his own intelligence, will and endeavor.
\
1
 I

Nature is leading man in a double evolution, one relating to his outward life and nature and the
other to his occult inner being and nature. According to Aurobindo, the latter is now at a
preliminary stage, for only a few have evolved beyond the mental into the spiritual level. The
human mind has been for a long time past increasing in range, height and subtlety. Man's vital
and physical parts are pressing on for expression of their yet unknown powers and capacities.
This shows that Nature intends a full growth of the entire being in all its parts, which must also
be the aim of Yoga. The Integral or Purna Yoga of Sri Aurobindo is therefore identical with
Nature's Yoga, because the ultimate aim of both is a divine perfection of the human being. The
object is not merely an outward or mundane perfection of the normal human mind, life and

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body. The aim is the full development of all members of the being, both inner and outer, for the
greatest fulfillment of embodied existence. The demands of the spirit must not be ignored nor of

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material nature, for a balanced growth of our personality. A perfect yoga requires a perfect

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balance, a harmonious growth of all the parts.

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Human fulfiIlment lies in uniting with God who is the only true being, and participating in His
perfect purity, peace, light, force and bliss. One should seek for perfection because perfection is

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the nature of the Divine and the more one grows into His perfection, the more one feels Him

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manifest in the natural being. By turning our whole being to the Divine, we shall unite with the
being, consciousness and delight of the Divine through every part of our human nature which
riv SO
will be moulded into an image of the divine Nature. The outcome will be that we shall always
m PH IAS

feel the Divine presence within us and become a perfect channel for the expression of the Divine
j S LO

in the world. The whole meaning of Integral Yoga is in fact a growth into the happy perfection
. A OR R-

of likeness to the divine, which means a rendering of the human into divine nature.
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The primary need of man is a harmony among the discordant elements of his personality. A
ceaseless fight is going on'among them, each pressing for its own delight and fulfillment in
disregard of the total welfare of the whole being. For instance, the vital part runs after many low
and self-seeking pleasures which the mind does not accept as the true enjoyment of life. Human
beings thirst for many objects and satisfactions which conflict with one another. He is constantly
wavering between the right and the wrong; his nature contradicts what his soul regards as the
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true object of life. His knowledge, will and emotion show great disparity, which must be
replaced by a divine harmony. The jarring elements must be harmonized by union with our inner
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Self who is the divine individual within us. That alone can bring peace, joy and harmony into
ST

being. Life in ignorance brings sorrow, suffering, limitation, weakness and mortality. An inner
divine urge compels man to seek for light, power, peace, perfection and delight of existence. The
IN

soul within has an inherent longing for God; it needs self-giving, love, devotion, and union,
which can only be satisfied by the Divine. The root cause of all evils of life is the separation of
ST

the finite being from its infinite source which possesses all bliss and power and knowledge. The
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remedy lies in the re-union of the individual with the Divine, the origin of his being, master of
his life and beloved of his heart. Yoga is the path that leads to such union and spiritual
fulfillment of life. The Divine confers on us the rich treasures of his spirit as recompense for all
our toil and trouble. He is the giver of spiritual gifts that are infinitely more valuable than any
material riches. Yoga gives us the delight of the Divine and the divine consciousness, which
means the joy of peace and silence, of inner light, of growing inner knowledge and power, of
divine love and bliss and numerous other spiritual experiences. The central object of the Yoga is
union with the Divine. All other aims are only part of this one supreme fulfillment. Not personal
power, liberation or perfection but integral union with the divine is the object of the yoga. Yoga

2
should be done for the fulfillment of God's will in us, His manifestation in the world and not for
a personal achievement. We seek God not to attain an egoistic aim but to serve him, to manifest
him in our lives and carry out his will in creation.

To attain the above objective, three yogic movements are necessary. First is to live in the tranquil
inner self instead of the restless outer nature for an opening to the divine. One must by inner
concentration awaken the inmost soul or the psychic being so that it may use its power to purifr
and change the ignorant nature and make it ready for divine union and spiritual transformation.
Secondly to develop the cosmic consciousness by which the yogi becomes conscious of his

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union with the universal self and Nature. Thirdly to come in contact with the divine beyond the
cosmos through the consciousness of the supermind, which is the ideal or divine mind in full

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possession of the truth. The supermind upon descending into nature will begin a miraculous

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operation for a divine change of the human being. By opening to the action of the supermind, the

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human consciousness will be changed into the divine and the ignorant nature into the supreme

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Supernature. The Supermind will change our mind, life and body for their complete conversion
to divinity. This implies that the entire being will turn towards the divine, live and act for him
and become full of the divine consciousness. All the elements will be recast into moulds of the

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divine consciousness growing ever more in peace, light, force love and bliss. The divinization of
the whole human personality is the ultimate aim of this yoga which is therefore called purna or
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integral yoga.
m PH IAS
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Three processes become necessary for effecting an integral transformation. First, psychic change
. A OR R-

by direct action of the inmost psychic being; secondly spiritual change by descent of a higher
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consciousness from the upper planes; thirdly, supramental change by the transforming action of
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the Supermind which is the creative power of the Divine. The influx of light, peace, power,
knowledge and delight from higher principles will convert the lower human consciousness into
the higher consciousness and its higher working. The outer being by virtue of this essential
change will learn to know, feel and act in terms of the higher principles. But the highest principle
of Supermind alone has the power bringing about a radical transformation. Hence for the final
perfection, which consists in the divinization of man, descent of the supermind into human
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consciousness is indispensable.
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The descent of higher consciousness from upper spiritual planes is a remarkable element in
ST

Integral yoga. An intemal realization may lead to liberation or some such change of the inner
being but cannot transform the outer nature. An ascent of the lower consciousness to the higher
IN

planes followed by the descent of forces from them is the means of transformation. For complete
transformation the whole higher consciousness with its Peace, Power, Light, Knowledge and
ST

Ananda must descend into the entire being - mind, life and body - for its transformation. Here
the ultimate object is change of the life and existence, for which a full descent of the Divine
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consciousness into the whole nature is indispensable. Man must receive into himself the power
and presence of spirit and by the direct action of that power become a fit instrument of its self-
expression. His whole being must be tuned with the Divine and turned into a channel for the
outpouring of divine love and power in the world. The legitimate activities of Nature are not to
be suppressed or stopped; all the members must be allowed to function and express their powers
in full, but in growing harmony with the divine truth. Vedanta seeks for an inner realization and
identity of our spiritual self with the divine being with the object of release from rebirth" The
Tantra aims higher at the mastery over nature and its spiritual change; it also seeks for release

3
but by identification with the divine shakti. The Integral Yoga aims at union in both aspects so
that the human being may become divine and manifest fully the eternal truth in all its
movements. The lntegral Yoga by adoption of the dynamic ideal of self-perfection, becomes a
yoga of expression. We must know and possess the highest truth and also express it in our life
and action. We should love and serve our fellowmen as visible forms of the divine. Our life
should be divine example to others, an expression of the supreme law of love and harmony. The
object here is not merely the joy of inner communion with God but the delight of expression of
the realized Self in the material world.

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Check Your Progress I

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Note: Use the space provided for your answers.

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l) What are the three important yogic movements that are necessary for the fulfrllment of God's

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will in us?

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as PH
2) What is the importance of the descent of higher consciousness in Integral yoga?
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3) 'The primary need of man is a harmony among the discordant elements of his personality'
. A OR R-

Explain.
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1.2 THE FOT]NDATIONS OF INTEGRAL YOGA

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Qualities such as faith, quietude, sincerity etc are regarded as basic requisites for all spiritual
progress. They are psychological states that dispose and prepare the mind for getting spiritual
IT

experience. Integral yoga prescribes certain effortful practices for the attainment of these
ST

qualities or movements that lead to perfection in Yoga. All of them are helpful for getting rid of
mental or vital oppositions and disturbances that prevent our opening to the true consciousness.
IN

Anything that disturbs us for example fear, anger, greed, lust, hatred, jealousy is a wrong
movement which can be countered by the cultivation of certain spiritual virtues that prevent its
ST

occurrence. The following are the essential qualities along with the disciplines required for their
attainment in order that an aspirant may properly qualiff himself for a systematic practice of
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Integral Yoga:

a) Faith Faith is certiode in the soul, belief in some truth that does not depend on reason
-
or experience. It is a call or influence from the Supreme Spirit accepted by the inner
soul. When the whole being assents to the truth seen by it or offered to its acceptance, the
faith becomes perfect. A faith supported by the mind, heart and life-mind is an irresistible
force for realization. Belief in divine grace or divine power will bring all rich and
boundless perfections of the Spirit. Also it will ensure protection against all dangers,
diffi culties and apparent failures.

4
b) Quiet and Calm - Calmness and quietude are essential for sadhana. Yoga is impossible if
the mind is restless. A mind that is tossed about by restless and unruly thoughts, by vital
desires and passions and by impulses of the body, is unfit for yogic practices. But
quietness does not mean absence of all thought or mental or vital movement. By a quiet
mind Aurobindo means a mind free from disturbance and trouble, steady, light and glad
so as to open to the force that will change the nature. We have quietude (achanchalata)
when the mind and vital are free from constant restlessness, over-activity or trouble that
keeps them in a state of ceaseless agitation. The next step is calm, sthirafa, which is a
positive condition. It is a state that remains unaffected by any movement on the surface.

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This denotes a strong and firm quietude that can exist in spite of superficial disturbances.
The mind is said to be calm when thoughts, feelings etc may pass through it, but it is not

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disturbed. It feels that the thoughts are not its own, it observes them but is not perturbed

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by anything. A more positive condition is shanti which carries with it a sense of settled

T
and harmonious rest, a feeling of liberation and full satisfaction. This is a calm deepened

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into a secure quiefude where no disturbance can come. Quietude, calm and peace in the
mind and therefore in the vital, are the indispensable first conditions for success in yoga.

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c) Wideness - Consciousness must become not only calm but also wide. It should be felt as

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spreading out and enveloping everything so that one may dwell in it. Wideness is a sign
of the extension of consciousness out of ordinary limits. The ordinary consciousness in
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each person is narrow and shut up in the mind, life and body. It sees itself as the centre of
everything and does not know the truth of anything. But when by yoga the true
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consciousness which is that of the Self or Atman comes, the barrier begins to break
. A OR R-

down. The mind, the vital and even the physical consciousness grows wider and wider
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until one feels the whole universe within oneself. The wideness of consciousness which
results from the realization of the Self within or above the being is of utmost importance
in the yoga. This wideness will help the calm and peace to be stable even amidst activity.
The limiting ego sense which is the root cause of all evil, will disappear on entering into
cosmic vastness. A wideness of being is the secure foundation of the permanence of all
higher spiritual experiences.
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d) Silence - Silence, nischala niravata, is a higher state of consciousness than calm or

quietude and belongs to a higher state of yoga. Silence is a state in which either there is
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no movement of the mind or vital or else a great stillness which no surface movement can
ST

pierce or alter. The mind is altogether free from thoughts, desires or impulses or these are
felt a surface movements that cannot touch the inner peace or calm. Complete silence can
IN

be gained by banishing thought altogether from the inner mind, keeping it vacant and
voiceless. The ordinary mind is never silent; the silent mind is a result of yoga. The state
ST

of silence comes by the practice of a silent concentration in the inner being or Purusa.
This yogic discipline leads to a division in the being; the inner self or Purusa is silent and
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watches, while the outer nature is the field of all active movements. The former is then
felt as something separate from and unaffected by the activities of outer nature. The
agitations of the mind and vital are regarded as surface movements which do not disturb
the inner calm and silence. Afterwards one has to proceed to silence or quiet the prakrti
or external nature. This can be done by the help of the will in the Purusa, one has the
native power of rule or mastery over nature. This Rajayogic disciptine of separation of
the Purusa from prakrti is a most helpful practice for establishing peace and silence in the
entire consciousness. But silence like peace is more easily established by a descent from

5
 a higher consciousness in which silence is an inherent state unaffected by any movement.
The descent may come as a result of a calm and deep aspiration or an act of grace of the
divine. One has to open the mind upward lifting the consciousness out of the body and
call calmly and steadily for peace and silence of the higher self above. These things will
then descend first into the mind and then into the lower planes, even into the body. At the
time of meditation the sadhak must not fight with the mind or make mental efforts to pull
down the peace or silence. He should remain quiet, keeping only a silent will and
aspiration for them.
e) Sincerity - Sincerity is also an indispensable condition of success in sadhana. To be

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sincere means to have the sole aspiration of finding the divine giving up all personal

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demand or desire. Usually some vital demand is mixed with our sadhana for the divine.

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Many do yoga for personal reasons, some because they are disgusted with life, others
because they are unhappy, some others because they wish to have more knowledge,

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others again because they wish to have more knowledge, others because they want to be

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spiritually great, yet others because they want to learn things so that they may teach them
to others. Aurobindo says that to be entirely sincere means to desire the truth only, to

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surrender yourselves more and more to the Divine mother, to reject all personal demand

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and desire other than this one aspiration, to offer every action in life to the divine and do
it as the work given without bringing in the ego. Every movement of the being - every
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thought, every feeling, every impulse - should flow towards the divine as the river
towards the sea, that means a surrender of the whole being in all its parts.
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0 Surrender - Surrender is the chief secret and the central process of yoga. The lntegral
. A OR R-
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yoga seeks to realize the divine truth not beyond but here in earthly life. For this purpose
Dr E F VV

it is necessary to transform the mind, life and body. But transformation is not possible
unless one opens and surrenders to the divine being and to the divine mother, the supreme
shakti. For the shakti, the divine consciousness force and world-mother is the mediatrix
between the eternal one and the individual soul in the manifestation. Surrender is giving
oneself to the divine - to give everything one is or has to the divine and regard nothing as
one's own, to obey only the divine will and no other, to live for the divine and not for
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the ego. A complete trust and confidence in the divine power is indeed the main condition
or essence of surrender. The inward acceptance or consent to receive is what we mean
IT

by the inner surrender of the mind, the vital and the physical being. But there is also the
ST

outer surrender. This means the giving up or rejection of all that conflicts with the spirit
or need of the sadhana.. It also implies obedience to the guidance of the Guru or of the
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divine whether through the psychic or at a later stage by direct intervention. Complete
surrender is done in order That the whole being may become a fit temple for the divine
ST

presence and a faultless instrument for divine work. The chief obstacles to surrender are
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desire and ego.

Check Your Progress II

Note: Use the space provided for your answers.

l) What is the role of faith in process of Integral Yoga?

6
 2) Explain the widening of consciousness in the process of Integral Yoga.

3) What is the importance of silence in Integral Yoga?

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1.3 TRIPLE TRANSFORMATION

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The most important feature of Integral Yoga is the triple transformation. This refers to the
process through which reality is transformed into the divine. This is described in The Life Divine
pafi2,ch.25,andLettersonYogapart4,sectionl. TheTripleTransformationreferstothetwo-

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fold movement of spiritual transformation - the inward pychicization by which the sadhak gets in
contact with the inner divine principle or Psychic Being, and the spiritual transformation or
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spiritualization. For Sri Aurobindo, both these stages are equally necessary and important, as
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both serve as necessary prerequisites for the third and by far the most difficult element of change
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in the triple transformation, the Supramentalisation of the entire being.

. A OR R-
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Psychicisation
Dr E F VV

Psychicisation is one of the most essential stages of the yoga. As described in The Life
Divine (book II - chapter 25) it refers to so that one realizes the
ic personality or Divine Soul - in the core of one's being, and enable
-being,as well as serve as atuql Guide in the yoga. It is thanks to
this Psychic can avoid the such as the
by UT

rs to UrrurT
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the Depths (or Concentration)

ST

existence to a deeper existence within. Surrender means all

Divine Force and Intent. In connecting with the evolving the sadhak moves
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finiteness, and the limitations of the outer being. Psychicisation can

although they do not have to follow any sort of order.
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the spiritual transformation-are-equally necessary lor 1be finat

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stage of Supramental transformatio

Spiritualization
vAs fe
a n, Iighq peace, power is drawn into and descends into the
body , transforming all of its .- physical, vitgl, and myfial. This is the Spiritual
parts
transformation, or Spiritualization, which refers to the bringing down of the larger spiritual
consciousness or nh The spiritual tr

7
 sufficient to avoid pitfalls of the spiritual path, or bring about Supramentalisation. For that, the
psychic transformation is needed as well.

Supramentalisation

Supramentalisation is the ultimate stage in the integra e

Supramental consciousness, and the resulting tr a
-suprarnental transform-atio s the final stage in the integral yoga, the birth of a
Such individuals would be the forerunners of

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q ,n yt?i'v a new based supra-humanity. All aspects of division and ignorance of
consciousness at the vital and mental levels would be overcome, replaced with a unity of

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consciousness at every plane, and even the physical body transformed and divinized. A new

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supramental species would then emerge, living a supramental, gnostic , divine life on earth.

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Check Your Progress

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Note: Use the space provided for your answers.

1) Explain the
as PH
'triple transformation' in the context of Integral Yoga.
riv SO
m PH IAS
j S LO
. A OR R-
bu I
Dr E F VV

2) What is psychicization? What is its role in Integral Yoga?

3) Explain spiritualization and supramentalization.

by UT
IT
ST
IN

I.4 LET US SUM UP

ST

According to the teachings of Sri Aurobindo is directed towards one's

BE

self with the divine or the of the into

consclousness .It concerned with or oneness with the universe

focus greatly on the ofa si lf, ha

and or the achjgvg4ggrt of integfal
seeks a the and is a
Where whilst
others, yoga takes broad and wholesome approach, leaving no area
neglected. According to Sri areas of one S need to be The

8
 yoga is to
besrcally a
Integral yoga a yoga.
and most
people do not a
I t through o ce.

1.5 FURTHER READINGS AND REFERENCES

AL
Sri Aurobindo. Collected Worl<s. Volume 20 - The Synthesis of Yoga (Parts I & 2; Volume 21 - The
Synthesis of Yoga (Parts 3 & 4); Volume 17 - The Hour of God and other Writings; Volume 18 - The

N
Life Divine (Book 1 Book 2, Part 1); Volume 19 - The Life Divine 2.Part 2); Volume 22 -

IO
Letters on Yoga Letters on Yoga (Part

T
4) 1970 - 75.

va OP
Dalal, Pondicherry: of

ta Y
as PH
Dalal, A.S. (Compilation). Living Within. Pondicherry: Sri Aurobindo Ashram Trust, 2000.
riv SO
m PH IAS

Mishra, Ram Shankar. The Integral Advaistism of Sri Aurobindo.Delhi: Motilal Banarsidass.
j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE

9
 TTNIT 3 EVOLUTION AND INVOLUTION
Contents

3.0 Objectives
3.1 Introduction
3.2 The Concept of Evolution: A Process Toward Integral Unity
3.3 The Idea of Evolution in Indian Philosophy
3.4 Aurobindo's Vision of Evolutron

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3.5 Distinctiveness of Aurobindo's Concept of Evolution

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3.6 Teleology Central to Aurobindo's Concept of Evolution

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3.7 Sachchidananda and the Involution
3.8 The Involution of the Absolute

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3.9 The Effects of Involution

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3.10 Let Us Sum Up
3.1I Key Words

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3.t2 Further Readings and References

as PH
3.0 OBJECTTVES
riv SO
m PH IAS

The objective of this unit is to clariff two important concept in the philosophy of Sri
j S LO

Aurobindon, Evolution and Involution. We have made some reference to the fact that the
. A OR R-

distinctiveness of ,bindo
bu I

approach to life
Dr E F VV

it is his evolutionary
possible. In and
mere illusion), and the nature of this world is becoming and this becoming is also true in the case
of the Absolute.

3.1 INTRODUCTION
by UT

Aurobindo maintains, that the reception of both spirit and matter and the matter is also
IT

Brahman can be unacceptable to a rational mind unless

S thdt link
admit a
@
ST

r Without the ln identification of

IN

representrng
As we have already discussed, the second presupposition, wherein one observes the originality of
ST

Aurobindo and how he transcends the'theories of his the Integral Qturna)

BE

Advaita is faith in the ln ld. The

Vedanta because in essence Matter
%^rt fu" lsa a we also have Aurobindo's
"-- response to . The condition of possibility for the

1
3.2 THE CONCEPT : A PROCESS TOWARD INTEGRAL UNITY
sly that in
For, in- hi
,pl9_c_9ss.

the involution of the Absolute. It is his theory of evolution or becoming that answers these
questions. Moreover, discussion of the concept of evolution would further clari$ the questions

AL
of the One and the Many and the co-existence of matter and It would still how the
whole problem of Indian philosophy is inter-related to the of the One and the a

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claim that we made at the outset. Firqt we have to see the role m

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3.3 THE IDEA OF EVOLUTION IN INDIAN PHILOSOPHY

T
va OP
The idea of evolution is not something new or recent to the Indian tradition, though generally it
is not well treated by many today. It was already in the Vedas and Upanishads, especially in Rrg

ta Y
Veda.We have a clearreference to the concept of evolution inRig Veda,in the tenth mandala.

as PH
Here, evolution is presented in connection with involution. One can identiff a number of other
passages in the classics of Indian philosophy which speak of this evolutionary ascension (the
riv SO
m PH IAS

Evolutionary plesss5-fiscent and Integration) in nature. A clear vision of evolution can be seen
in Upanishadic literature. In the Upanishadic teaching, the world is the creative manifestation of
j S LO

Brahman which takes place in and through an involutionary and evolutionary process (TU 3.1).
. A OR R-

Realisation of this Brahman in individual existence also passes through various stages. Thus,
bu I
Dr E F VV

Taittiriya Upanishad maintains that the true seeker of Truth comes gradually to the knowledge of
Brahman in successive revelations (TU 3). The Absolute, Sachchidananda is the beginning and
end of evolution. The finite is one with the Infinite. "This is that is
(Nvr nn3.- -
). t

Furthermore, the idea of evolution was already in the teaching well. From Gita one
gets the idea of Brahman as Purushottama, who is transcendent, , and calm existence,
by UT

and is yet dynamic and creative. It is nothing but Purushottama who evolves into both material
IT

and spiritual world, by his own power and determination. Srivastava maintains that it is the same
power that Aurobindo names as "Cit-sakti or the Consciousness-Force, or Purushottama which
ST

reveals His Supreme nature: the tranicendent and originating Sakti of the Purushottama is his
para-prakriti". Evolution,ig the fransfbrmation of the lowernature (apara pral<t ili) into-the higher
IN

nature Qtara prakrif). Fioin tliis general background of the concept of evolution in Indian
ST

philosophy we could enter into the discussion of the same in Aurobindo.

3.4
BE

AUROBII\DO'S VISION OF EVOLUTION

The keynote of Aurobindo's thought is evolution. It is believed that he entertained the idea of
evolution from his earliest writings in 1890-1892 when he was an undergraduate in King's
College, Cambridge. His unfinished work of this period entitled, The Harmony of Virtue, gives
ample evidence for this.supposition. In this work which is written in the model of Socratic
dialogue - a dialogue between Keshav Ganesh Desai - who clearly stands for Aurobindo himself-
and his English friends - a new theory of virtue is proposed. The key to the virtue is evolution.
He also speaks of a descent into the nether regions of consciousness, of which he later spoke in
Savitri. Thus, one could say that both the ideas of evolution and involution, which is the

2
condition of possibility for evolution, were already present, at least in a germ form, in his
thought from the very beginning. He states, "an involution of Spirit in Matter is the beginning".
The involution is the condition of evolution.
Here a AS ? For
him, the is the The
atlainment depends o11
is for two reasons: matter,
life and mind, are already a matter of our own experience. IS of
of

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the center of undivided power, Sachchidananda. However, the the first
S

N
culminates in a oUl_of which come an involved Being and Consciousness

IO
which have to evolution. Therefore , (ii) the evolutioq becomes an inevitable

T
va OP
ta Y
contained in the Inconscience and the necessity in Nature to bring it into manifestation.

as PH
Supermind appearing manifests the Spirit's self-knowledge and whole-knowledge in a
supramental living being and must bring about by the same law, by an inherent necessity and
riv SO
m PH IAS

inevitability, the dynamic manifestation here of the divine Existence, Consciousness and Delight
j S LO

of existence states that "Life the truth

. A OR R-

,t
ln ls lnvo,lution there be but
!
bu I

ln vlew
Dr E F VV

di of the
material

3.5 DISTINCTIVENESS OF AUROBINDO'S CONCEPT OF EVOLUTION

It is observed that Aurobindo has the Eastern and the Western of
by UT

view. To facilitate a proper , one to

with that of the West. In light of the the Westem
IT

not sufficiently spiritual.

ST

on the evolution of the

IN

an internal external
instrumentally applicable to it. The Spirit is "involved" in all the material
ST

realities. It is the involution of Spirit in matter and in all the evolutes of matter that spiritualises
the Eastern theory of evolution in the Aurobindonian perspective. A spiritual evolution, an
BE

evolution of consciousness 17 Maffer is then the keynote, the central significant motive of the
terrestrial existence. Moreover, Aurobindo states that a complete involution of all that the Spirit
is and its evolutionary selCunfolding are the double term of our material existence.

Thus, for Aurobindo the whole history is a movement of evolution, of a progressive self-
manifestation of the Spirit in a material universe. In this context it can be observed that the
fundamental flaw of Sankara when he rejected the reality of the world is that he "ignored the
greatest truth that a divinised man can only emerge in a divinised cosmos." Therefore, what is
necessary is an integral evolution, rather than a partial one. "Evolution must be a cosmic Yoga".

3
3.6 TELEOLOGY CENTRAL TO AUROBINDO'S CONCEPT OF EVOLUTION
Aurobindo's evolution is fundamentally teleological. For Aurobindo, a merely mobile nature
would give us only the cyclic rhythm of becoming which is so common a feature of various
ancient theories of the world. Such a view would be devoid of both hierarchical structure and
teleology. Neither can it account for the persistent aspiration of the human consciousness to
exceed itself to arrive at the integral conscious knowledge of all Being. Evtn ttie Zila (cosmic
play) is not without its goal and object. For, it carries within itself an object to be accomplished
and without the fulfilment of that object it would have no completeness of significance. As

AL
different from the Western thinkers of evolution, Aurobindo holds that if Brahman, the supreme
Consciousness, is really involved in all evolution, it is but logical that the process of all evolution

N
should finally culminate in the evolutionary manifestation of this super consciousness.

T IO
This teleological dimension is what distinguishes Aurobindo's evolution from that of Bergson
(1859-1941), .a rwester:r contemporagr of Aurobindo. This demands further. justification.

va OP
Aurobindo maintains that Bergson's theory suffers from two weaknesses: firstly, Bergson
maintains the 6lan vital as a pure flow, a spontaneous movement which goes on rushing. Thus,

ta Y
as PH
there can be no integration, no cohesion between what goes before or comes after. He feels the
necessity of giving some stability to intuition, thus that purpose maybe served by the intellect.
riv SO
Though Bergson wanted to place intuition superior to reason, he had to resort to reason to give it
m PH IAS

stability; secondly, Bergson excluded teleology from the evolutionary process. He has taken
j S LO

together all the higher forms of consciousness under the title intuition. On the contrary,
. A OR R-

Aurobindo has pointed out lower and higher levels of intuition. Only in this way can one refer to
bu I

any sort of ln It may be right to say that in Aurobindo one can see the
Dr E F VV

why is satisfied with the latter question alone. In Bergson's

perspective, AS the endurance of '6lan vital' the vital impetus that is

continuously developing and generating new forms. Evolution has to be understood as creative
and it is not mechanic. His basic understanding of reality was that in life, in whatever form it
might appear, there is an observable '6lan yital' , a drive of life, purpose, creativity and meaning.
by UT

In Aurobindo's vision evolution is emergent, free, and purposive. The apparent mechanical
progressionof has a
IT
ST

the
IN

delight
as the foundation of his philosophy
ST

The unique features of the Aurobindonian theory of evolution is commendably summarised as

follows: "Evolution is not simply an increasingly complex configuration of matter and motion,
BE

presided over by chance. Nor is it the rattling-off of a chain forged innumerable years ago,
presided over by an extra-cosmic divine mind. Nor is it the gradual emergence, in accidental
fashion, of new qualities and superiorvalues; all out of the void .... The process of evolution is
the infinitely diversified self-determination of the essentially indeterminable reality.
Evolution is of the world spirit in the unchartered ocean oflnconscience,
so that the in Reality maybe infinitely expressed in material
conditions."

4
 Aurobindo's philosophy leaves no doubt conceming the fact that cosmic history has a definite
direction and purpose. Through it and in it, the eternal spirit seeks its self-realization, beginning,
as it were, from the inconscience of matter, and passing through many stages it flowers into the
full consciousness of its being when it completes the cycle of evolution and involution.
To clarify this cyclic process one has to recollect what has been seen about the basic forms of
existence. It has already been stated above that existence in its activity expresses itself as a
Conscious-Force. The working of this force is presentedto the consciousness as its own form of
being. Since the force is the action of the Conscious-Being the result also is nothing but the

AL
forms of that Conscious-Being. The natural consequence of the above affirmation has its bearing
on the whole of Aurobindonian philosophy. If the result of the action of the Conscious-force is

N
Conscious-being itself the substance or matter of every existence is only a form of Spirit, the

IO
pure Existence. It is also true that life is an action of the Conscious-Force and material forms are

T
its result. However, life is involved in these material forms appearing in them first as inconscient

va OP
force and as a result of the inner dynamics of evolution brings back into it the consciousness as it
is done by Mind. In fact being conscious is the form of the being of Pure Existence either in its
manifested form or unmanifested form. However, involution becomes the condition of

ta Y
as PH
possibility for the evolution.

3.7
riv SO
SACHCHIDANANDA AND THE INVOLUTION
m PH IAS

In the previous sections we pointed out that the world is the manifestation of the
j S LO
. A OR R-

Sachchidananda, the Absolute in lndian philosophy. However, this may seem an arbitrary
bu I

statement unless one clarifies the how of this manifestation. Our immediate task is to analyse this
Dr E F VV

dimension of the Sachchidananda-World relation. It has to be analysed in the light of trvo

(i) why, did Sachchida te--and--all-perfect create or manifest the
d (ii) the nature of Sachchidananda, which is immutable, static, etemal, self-existent,
etc. is contradictory to the nature of the created world which is ffansient, finite,
imperfect, mutable, etc. In this respect the dilemma concems as to how are we to concur with the
of the world
by UT

answer
IT
ST

with respect to the second Sankara solved it by identifuing the ial cag99_gl_the
universe in the of while Madhva found the material cause of the
IN

I
L
' unlverse. ln of modification) in the
case of God. In other words, a and identity in difference
ST

However, Aurobindo repudiated such a

BE

Aurobindo solves the problem of the second paradox Z

Sachchidananda in and tn
Here we see how Aurobindo surpasses
S, ls ln the , the moveqtent, the action, the creation, is rahmaq-the
a Tirne is a manifestation of the 1S Being,
one multiplicity, and there is
opposition of transcendeotX6atity and unrealcosmic Maya." (LD
av //-

5
This takes us to Aurobindo's concept of involution, the first condition to understand the above
relation. In other words, the involution of the Absolute is the condition of possibility for the
evolution of the world or the manifestation of the world. And in explaining this we enter here
into the hardcore of Aurobindo's metaphysics of becoming.

3.8 THE INVOLUTION OF THE ABSOLUTE .

In dealing with the question of "involution" our objective is to clari$ what is meant by
Involution or in the Western categories "Becoming" and the why of it. It would clariff as well
Aurobindo's conception of the Absolute as Being and Becoming. First, we take up the question

AL
what is meant by involution? In Aurobindo's own words, Involution "is the manifestation from

N
above of that which we have to develop from below; it is the descent of God into that divine

IO
birth of the human being into which we mortal creatures must climt ..." (EG 157). The
"Involution consists in the desceut of the Infinite ... into the cosmic world or reality through the

T
medium'of the Supermind. E-yqlution, on the other hand, is the reverse proCeqq.of^Involution, and

va OP
it consists in the ascent of the Spirit from matter through the medium of the Superrnind back to
its original nature" (Susai 49). These citations explain the core of the becoming of

ta Y
Sachchidananda and the evolution of the universe. Moreover, it points to the great role of the

as PH
Supermind as well. The law of involution is characterised as a law of unity in multiplicity"
where "the different beings that emerge from Brahman's Self-manifestation have their being and
riv SO
m PH IAS

origin in the Divine.

j S LO

Involution can be understood as the "self-imposed veiling" of Sachchidananda One of the

. A OR R-

differences between involution and evolution is that the descent by its very nature is self-
bu I

concealing which makes the presence.of the Spirit more and more obsgprrc, *d g.l the contrary
Dr E F VV

the ascent is more an4 n0fq,t..gye+Jurgrwhich makes the presence of the Spirit expliiit. However,
both involution and evolution are self-revelation of the Absolute. ln no way one sees involution
as self-concealing making the Absolute more obscure, rather it only makes possible the
Transcendent more an Immanent one. It is a self-concealing only in the sense that it manifests
itself in another mode of existence, that is, Matter.
by UT

The more the descent proceeds, the thicker, the denser, becomes the veil and as a result the
apparently non-conscient and inert matter emerges. It can be said that lnvolution is a progressive
IT

self-limitation, or self-absorption of Sachchidananda outwards or downwards by increasingly

ST

veiling and consequently diminishing the glory of His pure Existence, Consciousness-Force,
Bliss and the creative medium of Supermind. The coinage "self-imposed veiling'2 in fact clarifies
IN

how do the spirit and matter have one and the same source of origin. It is from the Spirit itself
matter emerges. From the opposite pole what we have in matter is Sachchidananda itself subject
ST

to a self-imposed veiling. Here a relevant question emerges: why the involution at all? The
BE

temporal world demands a rational explanation. And it was to answer this demand as well that
Aurobindo speaks of the involution of the Absolute. From another perspective it can be observed
that Aurobindo's theory of Involution is his answer for the question of creation in Christian
understanding. The world evolves on its several levels because at each has
already involved itself in each of these levels. Logically prior to evo IS the
process whereby Brahman or Sachchidananda, seeks its own manifestation through the
multileveled universe (McDermott l7l). There is all probability that by his theory of involution
of Sachchidananda Aurobindo wanted to repudiate the theory of the world as illusion. It is
notable that rather than using the word 'creation', Aurobindo prefers to use the lndian concept

5
 sristi, which means "the manifestation of something which is hidden and unmanifest". For
Aurobindo, creation has to be understood in the sense that the Sachchidananda "manifests what
is in itself, in its own essence." One can speak of creation only in the sense of "Being becoming
in form and movement what is already is in substance and status" (LD 333). Through his concept
of involution Aurobindo states that being is with becoming.

3.9 TIIE EFFECTS OF INWOLUTION

Aurobindo's concept of involution has great impact on his whole metaphysics. It is one of the

AL
demarcating points of his integral advaita from that of the classical advaita. By this Aurobindo
was able to incorporate the modern evolutionary theory to the understanding of world process,

N
and precisely to the understanding of the Absolute itself. Aurobindo establishes his theory of the

IO
world in and through various ways and means. The first effect of the theory of involution is the
understanding that the World is the Manifestation. The self-manifestation of Sachchidananda

T
takes place in a threefold movement of 'descent', 'emergence', and 'release'. ln the first

va OP
movement of the Spirit, it descents itself to the Inconscient. The self-absorption of the Spirit in
the Inconscient is to enjoy the self-delight in the finite variation. [n the second move, the Spirit

ta Y
assumes the form or emerges into the triple world of Matter, Life, and Mind and this process

as PH
culminates in the rational animal, human being. In the third and the final move, the Spirit
releases itself from the limitations of spatio-temporal dimensions and realises itself as the One
riv SO
m PH IAS

and Infinite (Roy 1995, 39). It is nothing but the 'getting home' of the Sachchidananda. The
j S LO

thesis that the world is the manifestation of the Absolute points also to the fact that it is real.
. A OR R-

"What iszues from the Absolute, what the Eternal supports and informs and manifests in itself
bu I

must have a reality" (LD 477). Aurobindo himself states that "the philosophy of The Life Divine
Dr E F VV

is a realistic Advaita. The world is a manifestation of the Real and therefore is itself real" (LY
44).The idea of involution also clarifies the point that Sachchidananda is the Substratum and the
Cause of the Universe.

I
by UT

Check Your Progress

IT

Note: Use the space provided for your answers.

ST

1)How does evolution operate in human beings?

IN
ST

2) Explain the evolution and involution.

BE

3.10 LET US SUM UP

7
The concept of Involution and evolution are not new to Indian philosophy. However the merit of
Aurobindo is that has rediscovered these concepts and it also in the light of
Moreover, a
viable and spirit strong

3.11 KEY WORDS

Evolution: Evolution becomes an inevitable reality in human existence.

AL
3.I2 FURTHER READINGS AND REFERENCES

N
IO
Pondicherry: 1969.

T
and ,lri

va OP
of Practice: Lotus

ta Y
as PH
Jehanbegaloo, Ramin (2006) "Sri Aurobindo and the ldea of Human Uoity,"
http://jahanbegloo.com/articles/aurobindo.html. Retrieved on February 3,2011.
riv SO
m PH IAS

Varadachari, K.C. 11) The Quest for Unity - An Organistic

j S LO
. A OR R-
bu I
Dr E F VV
by UT
IT
ST
IN
ST
BE

8
UNIT 4 INTEGRAL WORLD.YIEW
Contents
4.0 Objectives
4.1 Introduction
4.2 The Term: Integral
4.3 Integrality Of Life
4.4 Integral Psychology
4.5 Aspects Of Being According To Integral World-View

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4.6 Types Of Being
4.7 Relevance Of Integral World-View

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4.8 Let Us Sum Up

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4.9 Key Words

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4.10 Further Readings and References

va OP
4.0 OBJECTIVES

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o To appreciate the integral nature of reality according to Aurobindo.

as PH
o To realize the differences at the levels of beings and to know that these beings with their
riv SO
individual differences are evolving towards the Supermind.
m PH IAS

o To know the basic insight of Aurobindo that we are all related to each other and still one.
j S LO
. A OR R-

4.I INTRODUCTION
bu I
Dr E F VV

In order to understand the integral world-view developed by Aurobindo, we first try to clariff the
terms. Then we approach integral psychology and aspect of being. Finally, we speak of the
relevance of an integral world-view for our contemporary times.

4.2 TTIE TERM: INTEGRAL

by UT

The term "Integral" is applied to a wide-ranging set of developments in philosophy, psychology,

religious thought, and other areas that seek interdisciplinary and comprehensive frameworks.
IT

The term is often combined with others such as approach, consciousness, culture, paradigm,
philosophy, society, theory, and worldview, Major themes of this range of philosophies and
ST

teachings include a synthesis of science and religion, evolutionary spiritualiqr, and holistic
IN

programs of development for the body, mind, soul, and spirit. In some versions of integral
spirituality, integration is seen to necessarily include the three domains of self, culture, and
ST

nature (IP 2011).

BE

Integral thinkers draw inspiration from the work of Sri Aurobindo, Teilhard De Chardin and
others (Pandikattu 2006). Some individuals affiliated with integral spirituality have claimed that
there exists a loosely-defined "Integral movement". The adjective integral was first used in a
spiritual context by Sri Aurobindo (1872-1950) from 1914 onwards to describe his own spiritual
teachings, which he referred to as Purna ("Full") Yoga. It appeared n The Synthesis of Yoga, a
book that was first published in serial form in the journal Arya and was revised several times
since. Sri Aurobindo's work has been described as Integral Vedanta, Integral Psychology (a term
coined by Indra Sen) and Psychotherapy that emerges from it.His writings influenced others
who used the term "integral" in more philosophical or psychological contexts(Ip 201l).

1
As described by Sri Aurobindo and his co-worker The Mother (1878-1973), this spiritual
teaching involves an integral divine transformation of the entire being, rather than the liberation
of only a single faculty such as the intellect or the emotions or the body. According to Sri
Aurobindo, "the Divine is in his essence infinite and his manifestation too is multitudinously
infinite. If that is so, it is not likely that our true integral perfection in being and in nature can
come by one kind of realisation alone; it must combine many different shands of divine
experience. It cannot be reached by the exclusive pursuit of a single line of identity till that is
raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness
with a multiform dynamic experience is essential for the complete transformation of our nature."

AL
(Ghose 1992)

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4.3 INTEGRALITY OF LIFE

IO
To understand the "integrality" of wholeness of life, Iet us start with knowledge. Knowledge

T
va OP
gathers by observation and experience. It becomes practically useful knowledge when a process
of a thing is known, e.g. climbing a tree, drawing water from a well, speaking the first few
words, art of writing, etc. At this stage, we see our practically useful knowledge is in proportion

ta Y
as PH
to our experience as the topography of a locality. A time comes when this partial knowledge
becomes perfect knowledge or complete knowledge when the field of observation can be
riv SO
organised into a subject or a branch of science. At this time, the field reveals the laws goveming
m PH IAS

it, not before and we become integral (Karmayogi 2001).

j S LO
. A OR R-

Random knowledge, however great the volume, will not allow itself to be reduced to laws. For
bu I

the laws of a field to be extracted as the essence of the field, the observation must be complete or
Dr E F VV

exhaustive. When a field exists in more than one plane, the laws cannot be perfectly known until
the observation is exhausted in all'the planes of existence, Life exists in tre mental, vital,
physical fields and their respective subtle planes. The spiritual plane cannot be fully excluded if
one desires mastery, but as far as physical work is concerned, the direct involvement of the
spiritual plane may be excluded, if it is represented by the work values that are spiritual. The
Laws of Life Response cannot be seen unless and until life is seen functioning at those points.
by UT

The greatness of life and its integrality lies in the fact that those great touches are there in ALL
acts, small or great, however crudely they reveal themselves. The crudeness is in our perception,
IT

not in their revelation. From this point of view, a few conclusions are drawn.
ST

General observation of life, however wide, can only give a random knowledge of Life Response.
IN

It can be interesting, cannot be final, cannot conclusively reveal the laws and confirm them. An
observation of life, an analysis of events in all planes of its existence is a sine qua non for one
ST

who endeavours to lay his hands on these laws. The clue, the key, lies in those subtle points
BE

where energy spills over from one field to another, often appearing to be an unconnected vagary,
occasionally contradicting the laws. To see such points of contradiction as confirmation is the
index for complete understanding. A further point, maybe the most important one, is to render
this knowledge useful for evoking life responso or to make Life Respond as we intend. Should
we do so, he who does it gains mastery over life

As Sri Aurobindo has detailed in The Life Divine the theory of creation and its process, all these
laws are pronounced there abundantly. Over thirty years they have been 'documented' after a
fashion enough to confirm the understanding. As this is a minor version of the Master's
philosophy, ii may not evoke a great response from His disciples. For th'e layman, it has a

2
twofold advantage of mastering one's own life and being introduced to His philosophy, A
painstaking analysis of events of life, coupled with a study of historical events and events in
literatwe that reveal these laws will be of great interest to the general reader. Obviously there is
no use for detailing the laws which may offer a good theoretical knowledge which may not go
beyond the first reading (Kanrtayogi 2001).

The integral view

According to the integral view, there is the Divine Reality which manifests itself as the universe.

AL
The universe is a system of planes or worlds, supra-terrestrial and terrestrial. The earth-life is the
scene of the evolutionary unfolding of the Divine Reality. There is an all-seeing purpose in the

N
terrestrial creation; a divine plan is working itself out through conhadictions and perplexities. To

IO
discover the Divine Reality and to work for its full manifestation in physical life is the integral
aim of life. All life must be accepted, but all life must be fransformed by the highest divine light

T
va OP
and power.

4.4 INTEGRAL PSYCHOLOGY

ta Y
as PH
Sri Aurobindo never used the term "Integral Psychology"; the term was coined in the 1940s by
Indra Sen, a devotee of Sri Aurobindo and the Mother, who established the field of Integral
riv SO
Psychology, based on Sri Aurobindo's teachings, as referred earlier (IP 2011). A further
m PH IAS

interpretation of Integral Psychology was developed, although not in detail, in the 1970s by
j S LO

Haridas Chaudhuri, a student of Sri Aurobindo, who postulated a triadic principle of uniqueness,
. A OR R-

relatedness and transcendence, corresponding to the personal, interpersonal and transpersonal

bu I
Dr E F VV

domains of human existence. According to Brant Cortright, of the California Institute of lntegral
Studies, Integral Psychology is born through the synthesis of Sri Aurobindo's teachings with the
findings of depth psychology. He presents Integral Psychology as a synthesis of the two major
streams of depth psychology - the humanistic-existential and contemporary-psychoanalytic -
within an integrating east-west framework.
by UT

4.5 ASPECTS OF BEING ACCORDING TO INTEGRAL WORLD.YIEW

IT

Sri Aurobindo conceives of human psychology, indeed, of the entire cosmos, as having two
major types of distinctions or dimensions. The faculties ascend in a "vertical" fashion, from the
ST

subconscient to the higher, transpersonal realms. At the same time, he distinguishes between the
IN

Outer being, the lnner being, and the other similarly "concenhic" dimensions. The terms vertical
and concentric are metaphors for the purpose of visualization and are not meant to be taken
ST

literally (IP 2011).

BE

Subconscient

On Aurobindo's psychology, the subconscient is part of our inner consciousness. We are not
conscious of its workings. It is influenced by the matter of which our bodies are composed. It is
the support of our fear, pessimism, fixed habits, illness, decay and death.

Physical

The Physical faculty or part of the being, refers not just to the physical body, but the
c ell. The body is just as conscious as the vital and mental parts of the being,

3
only it is a different type of consciousness. As with or principles of the being,
in Sri Aurobindo's psychology, the Physical can fin such as the
mental physical, the vital physical, and so on. One the distinction of non-conscious
body and conscious that characterises Westem thought.

ln Sri Aurobindo's reading of the Taittiriya Upanishad, the physical being (or perhaps just the
Physical Purusha) is the anna-maya-atma - the self made of food.

. The Inner physical - the physical component of the inner being, which is wider and more

AL
plastic than the outer physical body. This is also called the subtle physical

N
The True physical being is the Purusha of the physical level, which is like the Inner

IO
Physical larger than the surface body consciousness and in touch with the a larger spiritual
consclousness.

T
va OP
. The Mental Physical (similar to the Physical Mind - see "Mental")

ta Y
The Vital Physical or Nervous Being (which seems to be equivalent to the Etheric body

as PH
of western esotericism, and hence pertains to one of the subtle bodies)

. The Physical Proper or pure body consciousness, which represents the consciousness of
riv SO
m PH IAS

the external physical body itself.

j S LO
. A OR R-

Like the other principles of man, the Physical not only shades upwards to higher ontological
bu I

levels, but also downwards into the Subconscient, which equates to the Subconscious or Lower
Dr E F VV

Unconscious, although Sri Aurobindo asserts that the Subconscient includes much more than the
unconscious of (Freudian)'psychology: And like all the faculties of thebeing, thePhysical in all
its aspects has to be transformed and spiritualised through the practice of Integral Yoga.

Subtle physical
by UT

The Subtle physical is Sri Aurobindo's term for a subtler aspect of the physical nature. This has
many qualities not found in the gross physical nature. In The Agenda, Mother often refers to it. It
IT
ST
IN
ST

body and yet feel and be aware of things in a not merely mental or vital way." He adds: "...the
subtle physical has a freedom, plasticity, intensity, power, colour, wide and manifold play (there
BE

are thousands of things there that are not here) of which, as yet, we have no possibility on earth"
(Ghose 1969).

Vital
The V ital or Life or refers not simply to the Iife force to the various
passlons, compulsions, and likes
determine through desire and Westem
psychology, in which mind, emotions, instincts, and consciousness are all lumped together, Sri

4
Aurobindo strongly distinguishes between the "Vital" and the "Mental" faculties (IP 201l). In
addition to the individual Vital faculty, Sri Aurobindo refers to a Vital Plane or Vital world.

Mental

The Mental faculty or part of the being, is the conceptual and cognitive mind. Unlike Western
psychology, in which mind and consciousness are considered the same, Sri Aurobindo strongly
distinguishes between the "Mental" and the "Vital" (emotional) faculties, as well as between

AL
Mind and pure Consciousness. Sri Aurobindo in part bases his concept of the Mental on his

N
reading of the Taittiriya Upanishad, the mental being (or perhaps just the Mental Purusha) is the
mano-maya-atma - the self made of mind or manas. For Sri Aurobindo, Mind or the Mental

IO
being is not simple and uniform, but consists itself of various strata and subdivisions, the whole

T
contributing to an elaborate integral theory of psychology. These various faculties are described

va OP
or variously referred to, usually in obliquely or in passing, in some of his books, including
Savitri, which has poetic references to many types of Mind. In his letters answering questions

ta Y
from disciples, Sri Aurobindo summarises the characteristics of the various levels of Mind

as PH
(Ghose 1969). These various Minds and Mental principles of being include:
riv SO
.
m PH IAS

Higher Mind - the first and lowest of the spiritual mental grades, lying above the normal
mental level.
j S LO
. A OR R-

. Spiritual Mind - either the spiritualised mind, or a general term for levels of mind above
bu I
Dr E F VV

the normal mental level (the "Mind Proper").

. Inner mind - the mental component of the Inner Being, which lies behind the surface
mind or ordinary consciousness and can only be directly experienced by sadhana.
. True mental being - is the Purusho of the mental level freed from the error and ignorance
of the lower Prakriti and open to the knowledge and guidance above.
by UT

. Psychic Mind - a movement of the mind in which the Psychic Being predominates; the
IT

mind turned towards the Divine.

ST

is threefold, consisting of Thl4iar6m, E

the sum of one's thoughts, opinions, i
IN

e
conscious thinking, conceptualizing and decision-making processes, and is transformed,
ST

widened, and spiritualised through the practice of Iutegral Yoga.

BE

Thinking Mind - the highest aspect of the mind proper, concemed with ideas and
knowledge in their own right. It is equated with the Ajna Chal<ra,

Dynamic Mind - that aspect of the ordinary mind that puts out of mental forces for
realisation, acting by the idea and by reason. It is also equated with the Ajna or Brow center.

Externalising "external" part of the mind concerned with the

of ideas in speech, in life. or in any form it can give

5
. Vital Mind - a mediator between the vital emotions, desires, and so on the mental proper.
It is limited by the vital view and feeling of things, and expresses the desires, feelings, ambitions,
and other active tendencies of the vital in mental forms, such as daydreams and imaginations of
greatness, happiness, and so on. As with the Externalising Mind, Sri Aurobindo associates it with
tbe Vishuddha or Throat Chakra.

. Physical Mind - refers to either or both the Externalising Mind and the Mental in the
Physical; it is limited to a physical or materialistic perspective, and cannot go beyond that, unless
enlightened from above.

AL
. Mind in the physical or mental physicalmentalises the experiences of outward life and

N
things, sometimes very cleverly, but it does not go beyond that, unlike the externalising mind

IO
which deals with these things from the perspective of reason and its own higher intelligence.

T
. The Mechanical Mind is a much lower action of the mental physical which when left to

va OP
itself can only repeat the same ideas and record the reflexes of the physical consciousness in its
contact with outward life and things.

ta Y
.
as PH
Mind of Light, according to The Mother, is the Physical Mind receiving the supramental
light and thus being able to act directly in the Physical. (IP 2011)
riv SO
m PH IAS

Higher levels of Mind

j S LO
. A OR R-

There are still d, which includes and Intuitive

bu I

Mind. But we can refer to Overmind and here.

Dr E F VV

-'--7

Overmind is the plane of God. Overmental plane is the highest consciousness one can achieve
without transcending the mental system. Beyond overmind are the planes of Supermind or unity-
consciousness. A detailed description of the Overmind is provided in Book I ch.28, and Book II
by UT

ch.26, of Sri Aurobindo's philosophical opus The Life Divine (IP 201I & Ghose 1949).
IT

Supermind
ST

Supermind refers to the infinite unitary Truth Consciousness or Truth-Idea beyond the three
lower planes of Matter, Life, and Mind. Supermind is the dynamic form of Sachchidananda
IN

(Being-Consciousness-Bliss), and the necessary mediator or link between the transcendent

ST

Sacchidananda and the creation. (Ghose 1949)

4.6
BE

TYPES OF BEING
There are different types of being or "concentric" divisions in Aurobindo's integral of
philosophy.

The Outer Being refers to the superficial and limited surface existence which characterises our
everyday consciousness and experience. [t includes a physical, vital, and mental aspect, and is
also the location of the desire soul. In Integral Yoga it is necessary to go beyond the surface

6
consciousness to the larger life of the Inner Being, which is more open to spiritual realisation.
Outer, lnner, and Innermost Being form a "concentric" sequence or hierarchy, which is a
counterpart to the "vertical" hierarchy of Physical, Vital and Mental.

lhelnner Being
The Inner Being is the wider and more plastic subliminal faculty of one's being, that lies behind
the narrow surface consciousness. As with many contemporary thhkers, Sri Aurobindo speaks of
Iarger and deeper potentials of human nature which can be contacted through spiritual discipline
and higher states of consciousness (IP 2011). This lnner Being includes the inner realms or

AL
aspects of the physical, vital, and mental being, which here have a larger, subtler, freer

N
consciousness than in the small outer mental, vital, and physical nature of everyday

IO
consciousness and experience, and its realisation is essential for any higher spiritual realisation.
The Inner Being is also transitional between the surface or Outer Being and the Psychic Being,

T
which is also for this reason known as the "Innmost Being". Outer, lnner, and Innermost Being

va OP
form a "concentric" sequence or hierarchy, which is a counterpart to the "vertical" hierarchy of
Physical, Vital, and Mental (IP 2011).

ta Y
as PH
In the Master's own words: "There are always two different consciousnesses in the human being,
one outward in which he ordinarily lives, the other inward and concealed of which he knows
riv SO
m PH IAS

nothing. When one does sadhana, the inner consciousness begins to open and one is able to go
inside and have all kinds of experiences there. As the sadhana progresses, one begins to live
j S LO
. A OR R-

more and more in this inner being and the outer becomes more and more superficial. At first the
bu I

inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner
Dr E F VV

consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as
something superficial and extemal. The inner consciousness begins to be a place of deep peace,
light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother. One is
then aware of two consciousnesses, the inner one and the outer which has to be changed into its
counterpart and instrument-that also must become full of peace, light, union with the Divine. At
present you are moving between the two and in this period all the feelings you have are quite
by UT

natural. You must not be at all anxious about that, but wait for the full development of the inner
consciousness in which you will be able to live." (Ghose 1969)
IT
ST

(,
b
IN

Being is Sri Aurobindo's term for the Personal Evolving Soul, the principle of
in every individual. The Psychic is the "Innermost Being" and is the permanent
ST

being in us that stands behind and supports the physical, vital and mental principles. It takes the
essence of experience in the Ignorance to form a nucleus of growth in the nafure; it "puts forth
BE

and uses mind, life and body as its instmments, undergoes the envelopment of their conditions,
but it is other and greater than its members" (Ghose 1949).

Sri Aurobindo is careful to distinguish between the Psychic Being as defined in the Yoga and the
ordinary meaning of "psychic" which refers more to the desire soul, or to psychological or
paranormal phenomena which are connected with the inner mind, inner vital, or subtle physical
subliminal nature rather than the true Soul. The Psychic begins its evolution completely veiled
and hidden, but as it grows through successive lifetimes it gradually exerts a greater influence,
organising the elements of the being, and taking on the role of spiritual Guide (Ghose lg4g\.

7
In Integral Yoga the goal is to move inward and discover the Psychic Being, which then can
bring about a transformation of the outer nature. This transformation of the outer being or ego by
the Psychic is possible and called Psychicisation; it is one of the three necessary stages in the
realisation of the Supramental consciousness. This Psychic transformation is the decisive
movement that enables a never-ending progress in life through the power of connecting to one's
inner spirit or Divine Essence (IP 2011).

Sri Aurobindo asserts that both Psychicisation and Spiritualisation are equally necessary, and
complementary prerequisites in the drawing down of the Supermind. So he affirms that "the

AL
psychic entity in us persists and is fundamentally the same always: it contains all essential
possibilities of our manifestation but is not constituted by them; it is not limited by what it

N
manifests, not contained by the incomplete forms of the manifestation, not tarnished by the

IO
imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure

T
flame of the divinity in things and nothing that comes to it, nothing that enters into our

va OP
experience can pollute its purity or extinguish the flame." - (Sri Aurobindo, The Life Divine,
891.) In this context he further says, "Everything is dangerous in the sadhana br canbe, except

ta Y
the psychic change" (Ghose 1969).

as PH
riv SO
m PH IAS

obindo to designate the transcendent and eternal

j S LO

Soul, which he calls the Psychic Being, although

. A OR R-

sometimes it refers to both of them together as the essential spiritual core of the being (IP 2011).
bu I

These definitions are found in Letters on Yoga, Vol.I under "Planes and Parts of Being" (pp.
Dr E F VV

265ff it the 3rd ed). The Central Being "presides over the different births one after the other but
is itself unborn". This transcendeht Central Being or Spirit is also tlesignated the Jiva or
Jivatman, although the meaning of these terms in Sri Aurobindo's philosophy differs greatly
from that of much of conventional Vedanta. This in the perspective of Aurobindo the whole
reality, including being at different levels are inter-connected, inter-related and form an integral
whole. Such a worldview, where things may be different in our world (physical, mental and
by UT

spiritual), but they are connected and evolving to the final fullness. This is the integral
worldview of Aurobindo, which is both appealing and relevant for the contemporary world. This
IT

we take up in the next section.

ST

4.7 RELEVA}ICE OF INTEGRAL WORLD.VIEW

IN

The Integral worldview has emerged in the age of global world where the totality of every
ST

knowledge, discipline and the wisdom of all existing and previous cultures is readily available. It
is very relevant for this age. As noted by Lawrence Wollersheim (201l), for the modern men and
BE

women, the new Integral worldview has the following features: It provides a deeper and broader
map of the evolution of known reality that embraces an inclusive, multiple perspective way of
looking at and understanding personal, cultural and biologic evolutionary development. It
excludes nothing needed for balanced understanding and/or $owth or wholeness in any area.

It anticipates what more appropriate solution comes next in the unfolding of the evolutionary
process. These new solutions are shifted away from today's polarizing and marginalizing, right or
wrong, either/or, left or right partial choices toward more inclusive, comprehensive both/and
solutions. That's because its new solutions embrace the entire evolutionary developmental

8
a

spectrum of life and humanity, allowing the lessons of previously exclusive and competitive
worldviews to be systematically meshed, layered and harmoniously integrated to serve the well-
being of the whole spiral of life. It is based upon the integral method of inclusion, transcendence
and synthesis. It includes the most useful perspectives and values from all previous worldviews
where contextually appropriate, while simultaneously pruning away contextually inappropriate
perspectives and values.

It unites all things in a coherent and structured matrix of relationship. It combines inner
(subjective), outer (objective,) and the inter-subjective (relational) perspectives on any

AL
phenomena, whether singular or collective. It re-embraces new forms of non-pathological,
integral religion and integral personal spirituality that is congenial to science, philosophy and art

N
and, more universal in its perspectives. Given the contemporary context, its relevance can be

IO
seen by its following features. It creates more effective and life-affirming solutions for every

T
challenge or dream we have, whether your interests are culture, politics, religion, science or the

va OP
environment. It can do this more effectively than ever before because of its new perspectives and
understandings relating to personal, cultural and biologic evolutionary development. Armed with

ta Y
this vital new information we now can more wisely participate in actively co-evolving any area

as PH
of your own life and future. It heals and rebalances the subtle cynicism that results from the
fragmentation and complexity of 21st century living by creating a new holism as well as a
riv SO
revitalized sense of achievable purpose. It releases vast untapped personal growth potentials by
m PH IAS

dramatically expanding who or what you conceive of self, nature and culture to be. (Wollersheim
j S LO

201 1)
. A OR R-
bu I
Dr E F VV

Check Your Progress I

Note: Use the space provided for your answers.
by UT

l)How do you understand the term 'Integral'?

IT
ST

2) Explain the world view of as integral

IN
ST
BE

4.8 LET US SUM UP

In the worldview of our Master, the whole of reality, including physical, psychological and
spiritual, is integral. In the ever evolving process of reality, the whole reality is made of different
levels of being. But without losing their individual identities, they are all part of one journey to
the Supermind. Such a philosophy is relevant to our times.

9
 I

4.9 KEY WORDS

Overmind: In Integral Psychology, it is the adaptation of Sri Aurobindo's spiritual teachings,
referring to the understanding of the various planes and parts of being, which is essential to the
practice of integral yoga. The highest, single, non-material consciousness ,composed of the
consciousnesses of a large number of beings,

Integrality: The state of being total and complete

4.10

AL
FURTHER READINGS AND REFERENCES

N
Ghose A. Bases of Yoga. Calcutta: Arya Pub. House, 1944.

IO
Ghose A. The Life Divine. New York: Greystone Press, 1949.

T
va OP
Ghose A. On Yoga II: Letters on,Ioga:Pondicherry: Sri Aurobindo Ashrarn, 1969.

GhoseA.TheSynthesisofYogaSilverLake:LotusLightPublications,l992.

ta Y
as PH
IP (Integral psychology- Sri Aurobindo). (2011, January 7). In Wikipedia, The Free
Encyclopedia. Retrieved 04:48, May 27, 2011, from
riv SO
m PH IAS

lll/Retneved on January 7,2011.

j S LO
. A OR R-

Karmayogi 2001 "Integrality of Life" The Mother's Service Society,

bu I
Dr E F VV

http://www,.motherservice.orq/content/integraliq-life. Retrieved on January 23,20t1.

Pandikattu K. Ed. Science-Religion Dialogue and Cosmic Future: The Perspectives of Teilhard
De Chardin and Sri Aurobindo. Pune: Indian Institute of Science and Religion, 2006.

Sobel, Jyoti and Prem. The Hierarchy of Minds. Pondicherry: Sri Aurobindo Ashram Trust,
1984.
by UT

Vrinte, Joseph. The Concept of Personality in Sri Aurobindo's Integral Yoga Psychologt and A.
IT

M as low' s Humani stic/Tr an sp er s o nal P sy c ho I o gt. South Asia B ooks, 1994.

ST

Wollersheim, Lawrence. "The Integral Worldview Made Simple"

2,2011.
IN

http://www.integralworld.net/wollersheim2.htmL Retrieved on January ' l

ST
BE

10
 Module 4 : Sri Aurobindo (La72- 1950)
- Section 3 : Theory of Evolution

How does the world come into existence? How does man originate? Has man been created or have been
evolved in the world? What is the summum bonum, the ultimate goal of life? Has human life a destiny?
Such questions have been discussed by enlightened minds in almost all philosophical traditions.

In this respect theory of evolution has been discussed from different perspectives and various
theories of evolution have been developed. Theories of evolution can broadly be classified into two
different ways. Scientists discuss theory of evolution from a naturalistic point of view on the basis of
wide observation of facts. In scientific framework evolution provides a rational to explain the origin of
different species, the physical environment, changes in nature etc. Biologists explain the various
variations and the causes of annihilation of species. Social scientists also explain the evolution of social
institutions, evolution of languages, political ideals, state etc. Philosophers on the contrary discuss
evolution basis of some assumption, postulates of metaphysical speculations. Great thinkers like
H el and Alexander have given tion. Sri Aurobindo has also
a VICW th rs as absolute

AL
their scheme ex on ta
Alexander considers space-
order to account for a meaningful n case

N
on vtew we
n case of wend mUtually

IO
and subj postulates of the philosopher

T
va OP
b rsa cal thinker and in the contem porary philosophical idiom can be
characterized as a His metaphysical system presents a theory of evolution
which is very sign nt in ught. His metaphysics and theory of evolution as well is

ta Y
based on his notion of reality. Sri Aurobindo's position can be characterized as spiritualistic or in a

as PH
technical sense intergalactic. He rejects materialism.as a n
expressed-in different ways buT IS ca rea
+
riv SO
which Sri Aurobindo denies. c accou or
m PH IAS

S a
,a -
ity as su as the concept of Brahman is conceived in
j S LO

Vedanta philosophy. Brahman is infinity in the sense that it is not categorized by space and time. To be
. A OR R-

spatiotemporal means to be finite, but since the ultimate reality is not conditioned by space and time, it
bu I

is infinite. Further reality is the cosmic consciousness not in the se-nse of being anpttribute of.anything
Dr E F VV

but consciousness as such. It is something transcendental, It is constrged as being the Divine Force. So
also the reality is cbnceived as something blissful.. Similarly, to the idea gf theistic God, that is,
omniscient, omnipotent and omnipresent, so too Sri Aurobindo conceives of he Ultimate Reality as
infinite existence, infinite consciousness and infinite bliss. Ke-eping tfris metaphysical speculation of
reality as envisaged by Sri Aurobindo, now we shall proceed to explain his thcory of evolution.
by UT

Sri Aurobindo's theory of evolution spirit or consciousness p.

itself. Consciousness plays the tn every step of evolution. Evolution is the
h,frUGl-tta).
IT

f
believes that there SE r to evo
ST

Evo on on are a
can be understood by the idea nt is In the
evolutionary process the unconscious matter at the bottom. on starts m mater goal is
IN

to reach the state of Life Divine that is at the top. The process of cosmic evolution begins with matter.
Matter evolves into life and life evolves into mind. Evolution is at present at the state of mental plane. In
ST

the process of creation there has anent ent of cgnsciousness or the Absolute to
successive lower ones and finally to th nco If the matter evolves and gives rise to life
BE

and live evolves again and gives rise use consciousriess has descende'd to mind,
then to life and finally to matter. Since there is an inherent presence of involution of consciousness
down the life from the Absolute to the in conscient matter, there is evolution from mater is an upward
direction. In the words of Sri Aurobindo evolution is the i . What is an ultimate
and last derivation in involution is the first to appear consciousness is the
primal existence which comes descending to the level of matter, then it is matter that starts evolving
and its ultimate goal is to reach the state of absolute consctousness.

This grand speculation of evolution involution SU

s in minor details. He takes evolution to be a
. Before the emergence of a higher conscious rone m receptive,
nd sublime to change to the higher. For example, before emergence of life from matter,
BE
ST
IN
ST
IT
by UT
Dr E F VV
. A OR R-
m PH IAS
bu I
j S LO
riv SO
as PH
ta Y
va OP
TIO
N AL
 r ',tter must undergo a qualitative change of self-differentiation. It must be receptive to take a leap to
t higher condition. Similarly evolution is not only a process of widening it is also a process of
heightening. Evolution of a higher principle of complexity takes place when the conscious force becomes
explicit and fully manifests. Apart from these two processes of widening and heightening, integration is
another feature of evolution. In evolution when a higher principle manifests from the lower the higher
principle also changes the lower one. In every ascent all the the lower get transformed and turned to
the new ones. With the emergence of life, matter does not cease to evolve, rather it is transformed to
cope with the new situation. So too when mind emerges matter and life also become transformed,
matter becoming more sensitive and life more creative in human being. With the emergence of higher
principle or consciousness, all the lower principle get transformed and turned to the system. This is the
integral ascent in Sri Aurobindo's vision of evolution. Sri Aurobindo maintains that cosmic evolution at
present is at the mental plane. But beyond the mental plane there are higher grades of consciousness
which have not yet been evolved. In the past there might be some stray cases where some men
attained a height of higher consciousness. The saints, Yogis, seers, by spiritual contemplation might
have ascended to a state of higher conscious plane but that vanish with the death of the individual. The
spiritual consciousness has not become an integral part or permanent with man. But Sri Aurobindo
intends to take evolution ahead of the present condition and make it permanent.

AL
Sri Aurobindo speculates that beyond the mental level there are higher goods of consciousness
leading to the apex height of supramental consciousness. He further imagines that there are

N
transcendental states between the consciousness. So the
of man from

IO
CS to

T
state. e the self-disci from ry!![igr so
the rea is true and

va OP
rea vine. After the psychic WI ah state
ity to state w m

ta Y
elevated toryards ts in the evolutionary ladd
This will be followed in the process of evolution. With

as PH
the
the emergence of the m will
but they will undergo so as to cope with Sri Aurobindo
riv SO
t
m PH IAS

lates lower rej but happens an

and they The realization of supramenal consciousness
j S LO

blish a ny a of a being. The physical, vital, menta l, psychic

. A OR R-

and spiritual states will harmoniously be turned together and would exhibit wider and fuller harmony
than was open to them when they were living upon their own. There will be perfect adoption of all the
bu I
Dr E F VV

beings and states in this spiritual evolution.

The whole scheme of conceiving evolution as the reverse process of involution presents a
hierarchical ascent and descent. The descent stafts from the Divine coming to the suprmental, to
spiritual, to psychical to mental, to vital and lastly to physical. This is Sri Aurobindo's notion of creation
coming from the Divine to the physical. So evolution starts f ascending the ladder
would reach the Divine through the i ntermedia ry sta ges. Th is a Divine act or lila
\2 @
by UT

and evolution is
IT

Sri Aurobindo's model of explaining a theory of evolution is metaphysical as it has nothing to do

with empirical facts. But within metaphysical framework it is neither mechanical nor cyclical. In
a
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mechanical evolution, evolution proceeds without any purpose or design. In a mechanical evolution the
future is neither predictable nor designed. In cyclical theory of evolution, evolution and dissolution are
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cyclic processes one following the other. The Sankhya theory n, though a metaphysical
doctrine, is cyclic in nature, S lution I
from man. Achievement of d e life is the creative fu ment ma on earth. Again the highest
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a achievement of this condition is not the individual fulfillment as conceived in liberation but is divinization
of the collective humanity. Sri Aurobindo believes that the divinization of life would be a new birth for
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humanity as it can wipe out all evil from the world. Achievement of supramentalhood would establish
identity among the individual selves. They will realize that they are the integral part of the universal
spirit. This can be explained by an analogy. Just as one ocean embraces countless waves, so too the rr
one universal spirit will embrace the plurality of finite individual selves. The sense of self-differentiation
of the finite selves change into self-awareness of the many as eternally linked with the one spirit,

Thus Sri Aurobindo's contention is that nts is the mental

consciousness the there are higher planes of
consciousness whi to Mind is the medium for the
manifestation of the ne. At stage man ant image of the highest Being
but man by achieving sul hood can be the perfect image of the Divine Further it must be pointed
out that Sir Aurobindo's is as some

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c some rare virtues which are not found in ordinary mortals. Such person be
it.nas nothing to do with SirAurobindo's notion of superman. His notion of ,

over the His whole assumption is n is the

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Again Sri Aurobindo assumes the future evolution will be affected as a result of man's
aspiration. to his has the result of
the nature. man
process of evolu' re- hu man ly
B his consciousness to the higher
levels. Sri Aurob a new race. In the processes higher power of
consciousness will be manifested progressively till evolution reaches its ultimate goal.
Thus Sri Aurobindo's theory
m ic. But the ch is rou on any a metaphysical thesis
based but also it contains
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Module 4 : Sri Aurobindo (LA72 - 1950)
Section 4 : Integral Yoga

Sri Aurobindospeculates a theory of evolution which is a fundamental assumption of his

metaphysical system. Evolution is the reverse process of creation or involution. Involution is the
immanent movement of the Divine from the higher conscious being to the lower conscious being and
finally to the lowest conscious being, the conscient matter.
In involution there is the self-willed descent of the Divine to the world of multiplicities. So Sri
Aurobindo thinks that in evolution there will be an ascent or progressive actualization of the latent
consciousness till it reaches the original state of Divine consciousness. What is implicitly involved in
involution becomes progressivelyexplicit in evolution in a hierarchical march from matter to the higher
levels of consciousness. This upward march of consciousness from matter to life and life to mind is being
pursued unconsciously. Sri Aurobindo believes that beyond the mind there are other higher levels of
consciousness which will be actualized in future. Nature is continuously pursuing the progress of
conscious manifestation though this is going on in an unconscious way. Purpose of Yoga is to accelerate
the process of evolution in a conscious way. Sri Aurobindo's integral yoga aims at the divinization of the

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human race by a conscious endeavour which nature has been stressing upon unconsciously.

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In Indian philosophy as well as cultural tradition yoga has been a widely used term with varied

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shades of meaning. It is usually understood as the art of attaining a union with some God or a pursuit
of self-transcendence. Usually in a theistic religious framework achievement of Godhood is considered to

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be ultimate goal of life. That is considered as liberation or Moksa. Yoga is the path through which a

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super mundane existence is supposed to be achieved, In Indian tradition various yogic path stake for
granted the presence of a soul and its disembodied existence. For the attainment of liberation different
yogic practices are suggested. A yogi-whatever path he may follow to achieve liberation or Godhood

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must live a life of righteousness and must have detachment from material pursuits. A liberated state is

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imagined to be a state of freedom and bliss. The soul does not enter into the cycle of birth or death. By
liberation one transcends the state of bondage and worldly attachment. As long as one lives a life of
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attachment, one cannot achieve the state of Godhead or liberation. Of course this should not mean that
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yoga is complete suppression of human propensities but some take it to mean moral refinement and
spiritual sublimation despite an active life. One may follow any path, jnana, karma or bhakti, one can
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practice yoga if one lives a life of spiritual sublimation.

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Understanding yoga in this traditional sense we shall now discuss Sri Aurobindo's concept of
integral yoga which appears to be somewhat a departure from its conventional meaning. The purpose
of integral yoga is the actualization of Divine life on earth. Its aim is to bring divine transformation of
the humanity and establish a race of supramental beings on earth. Sri Aurobindo believes that man has
a self, anatma, in him that guides and presides over his physical, vital and mental being. Sri Aurobindo
calls the self psychic being, the integrating principle of the physical, vital and mental aspect of a person.
He has discussed the different steps of integral yoga. Its first step is called by him psychicisation. The
psychic being becomes an active integrator by bringing transformation in the lower beings - the
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physical, vital and mental. Through psychicisation the physical body develops right habit, the vital being
acquires right impulse and the mind gets right vision. All the work, feeling and thought are turned
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towards the Divine. So through psychicisation a harmonious integration is brought in all the aspects of a
person's being that drive towards the Divine. It makes the mind quiet in all turbulence and feeling and
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act get spiritually transformed. The pattern of thinking and living is controlled by the soul and the
person turns into a psychic personality. The second step of integral is spiritualization that follows
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psychicisation. In spiritualization there is an upward opening by which the Divine spark within is
heightened to the supreme consciousness. The occasional spiritual flasher or realizations in exalted
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moments might be there in the past. But the normal human nature would undergo self perfection and
reach a state of permanent ascension of the One Divine and convey his living presence and message in
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all that we see, touch and listen. The third step in integral yoga is supermentalisation. It can raise the
mind to the supermind and can establish a complete harmony. The effect of supermind will be realized
in all parts of the being. The supermind will be apermanent constituent of the earth-consciousness.
Humanity will be transformed to a Divine race. In this way the integral yoga can facilitate the
manifestation of the Divine in all beings and in the physical universe.

The very purpose of the integral yoga is to bring a cosmic transformation and to take evolution
to its ultimate goal of suprarmental consciousness. Sri Aurobindo thinks that integral yoga initiates the
God-ward journey for spiritualization of all aspects of human existence. By thi-s ftajn-wiil undergo a
spiritual metamorphosis. It will bring universalization and transcendentalizaiion in human nature. As
long as man is at the mental plane even if he develops philanthropic or altruistic impulses still he cannot
be completely egoless. Clinging to some subtle values and expansion of his vision to cosmopolitan
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Cttitude are no doubt good virtues but that does not bring perfection to human nature. Without the
manifestation of the Divine, human nature cannot undergo a total transformation. Without a spiritual
metamorphosis of the human race conflicts and discords will not be wiped out from the world? So Sri
Aurobindo imagines that a spiritual transformation by integral yoga can bring abiding perfection. Human
ego and mental or vital propensities will be replaced by the Divine spirit. His will bring a universal
integration of all being. A spiritual unity will be established among all beings and this goal can be
achieved by the path of integral yoga.

Further integral yoga aims at transcendentalization of the human personality. He feels his identity
in all and all the existence in him. Through this he becomes one with the Divine and feels identical with
the Absolute. This brings self perfection. That state will be achieved by supramental transformation.

Like a religious mystic Sri Aurobindo imagines that supramental transformation of human race
can come by the union of human aspiration and Divine grace. In every mystical and metaphorical style
Sri Aurobindo describes that by intense human aspiration the Divine would descend to the person's
consciousness. The aspiration of the yogi makes a self-opening to the Divine grace and makes a total
surrender to the Absolute. He gives added connotation to human aspiration and distinguishes it from
ambition or self-longing liberation. Aspiration is the articulation of the psychic being to know and to be

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one with the Divine. It is not for a personal achievement but for the spiritualization of the humanity.
Similarly his self-surrender must be voluntary and total. The yogi in his thought, feeling and action

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must be surrendered to Divine. Sri Aurobindo's notion of self-opening is that it should be inward and
upward. The inner mind, vital and phyqical must be opened to the Divine consciousness so that it will be

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enlightened by the Divine speaker. By upward self-opening the yogi will be in active touch with the

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supreme consciousness. Thus aspiration, self-opening and self-surrender constitutes the path in integral
yoga to get the Divine grace.

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The yogi in his mission for supramental transformation will not cease to work. He will not live like

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an ascetic rejecting everything in a state of devotion. On the contrary he will do his duties having least
attachment to their consequences. Like a philosophy of niskama karma, he is simply an agent of his

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work sacrificing the result of the Absolute. He has no personal craving for any mental gain or pleasure.
Rather in his work he establishes an identity with the Divine. This identity is called identity-in-
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difference. As being a manifestation of the Divine, he is different; but essentially he and the Divine are
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identical. All the selfless and undetached works of the yogi are a self-offering to the Divine.
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Here a point of distinction is noteworthy between the traditional idea of yoga and Sri Aurobindo's
bu I
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idea of integral yoga. Yoga in the traditional belief is considered as an art of achieving a union with God
through any means suitable to the temperament of the yogi. Religious mystics and men of ecstatic faith
speak of moksa, nirvana, Liberation, God realization, attachment of heaven etc. through the path of
intense devotion or love of the Lord. ri Aurobindo's entire approach to an individual
liberation or God-realization. He has
that by integral yoga the path for actua tion of a new race is So his purpose is for the Divine
Life for the whole of humanity. In other words the very objective of integral yoga is to bring a spiritual
or divine transformation of man's material life. His motto is to take the process of spiritual evolution to
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its ultimate goal. The evolutionary process starting from matter has come to the state of mental
consciousness. Unless the higher states of the consciousness gets manifold in human nature social
conflicts, discords - say all evils-will not be a
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practice
would enhance the process of evolution and appear on earth.
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Integral yoga is the conscious cooperation of ra process to facilitate the ideal of

Divine Life on earth. The objective of integral yo9a is ,not for any subjedtive achievement, but for a
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transformation of earth consciousness into eosmic consciousness so that a race of Gnostic being will
evolve.
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metaphysical speculations and not based on robindo appears to be a visionary

but his vision of future sounds somewhat It is the dream of a mystic that
human race will undergo a m is the descent
of the into the world of finites is also The idea of integral yoga is imagined
from The speculation man aspiration will be corroborated by
Divine a spiritual transformation is a matter of re lig ious faith. A yogi or mystic lives in his
own world and articulates a metaphysical view based on his faith. His world-view is grounded on some
initial assumption or postulates. Once his postu lated for granted some claims follow which are
rationally derived from the postulates. Of course a or yogi's initial postulates or assumptions are
supposed to be based on his experience, but the phenomenon but
somewhat a subjective belief which can appropri ately
Hare. A blik is an unverifiable and unfalsifiable
tio na
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existence and human condition.

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world view apparently seeming to be rational and intellectualized.

ly 51 Arrrobindo's speculation to
that a new race or ll ap pro can n
So toa wr of Qr r)
His man as a
the dividing line between two hemispheres is fascinating. Or Sri Aurobindo and his
ad believe that a new race of Gnostic beings will appear on earth by adhering to the path
of integral yoga. But one important message of his thought and yoga is that he is not concerned for an
individual fulfillment but of the humanity as a whole. A new society or race will be guided by a higher
consciousness where all individuals who by living in all each one lives in his consciousness are no doubt
a great ideal. Whether man will evolve into suprerman or not is not important, but a consciousness that
conce rns man for the well being of the no doubt a great
ideal. a better world arrt',
and fi r man to sou as ea t. "1'
Possible questions -

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1. Critically evaluate Sri Aurobindo's view on Evolution?
2.

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Explain and examine Sri Aurobindo's concept of Integral Yoga.
3. Examine Sri Aurobindo's philosophical views and bring out its significance in our life today.

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 PRE-CLASS

CHAPTER.O9
Mima-msa: Theory of Knowhdge
Scholars and Scripts, Ab hihitavavayavada, Anvitabhi D ha vn ada Triputi
Pratyakshavada and Gyatatavada.

Th<: ,;tyrnological meaning of the word Mimamsa is then theory of Kumaril looks correct while if we give
''l( rr/,)r r,l fhought'. As the schools like Samkhya-

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Yogtr rr I rrly:rya-vaisheshika are supposed to'be
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 PRE.CLASS

CHAPTER.O9
Mima-msa: Theory of Knowh@e

, 'ilir;r l<ar';r Mimamsai<a"s argumenB

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 PRE-CIASS

4
Nyaya-r:1fl[:1,';,,shana
Nya-ya Vais'esika: Theory of CaEgories; Theory of
Appearance; Theory of Prama-na; Sel[, Liberation;
God; Proofs for the ExisGnce of God; Theory of
Causation; Atomistic Theory of Creation.

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Scholars and Scripts. Nyaya -
Vaisheka as parallel, Schools, Padarthas and Paramanu Theory of
Vaisheshika, Self. God and Bondage and Liberation of Nyaya.

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the six schools of oDry$r-P€ddhas have been accefled in vfi$Esni*a'
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j S LO

additim of in all Dravyas, only -

. A OR R-

of
I ited active because extra -
bu I

source of Nyaya
Dr E F VV

Nine hae been

wasAacarya
ch include
is Tatvachintiamani'
Time, Self, M in additibn to the five
' Nyaya and known ents 'ater,Fire,Air and Sky,
pfilosophical schools where 'Mya is in which divided in two rts
epistemological sch vaisheshika is a and 'ln peim anent or.
metaphysical school where part, haVe b'eeri incfuued'.
by UT

.?F
depends upon ch can divided further, wnile tn
on the other hand upon Nyaya posititions of atoms have
IT

for its epistemology. ln addition related

ST

are also
see a and
IN

because where while touchable. About

as'PratyaKsh a and Agtan.i.ana, it has been mentioned in vaisheshika that it
ST

then hasaccepteflquFFEmdh-as is a dravya which has the attribqte of sabda.

as'Pratyaksha', ,'Shqhda'and Ugamana. According tovaisheshika philosopfiy sky is one,
BE

Similarllywhere darshan has accepted extended and permanent but v/e can do its
hasaccepted inference. Similarly about space it has been
mentioned in vaisheshika that only due to it two
As far is eoncemed hen obects can be separated or in other words in
then ve. Firstly to establish the absence of space allthe objectswill become
the and secondaly the-
' rAtomic theory of causation.

of Padarlha of Vaisheshika
And so on. This elivision never affectsthe'spiritual
Its meaning in vaisheshika unity of space or transcendental unity of space.
IS wtrich be indicated by
otd

BtrE S.pplL! Arbt N.!rr Hyd-2a.

50
t9a5l35t I 5r, 0963265r r !2

-
a>
 PRE.CLASS

Similarly Time is also supposed as one, -.Akunchan means to shrink or contract.

perm anent transce ndenta I and i ndiv isible but it r asar an m eeln s exter rcion.
can alsobe practically divided in years, months,
-rP
_,.Gama* Apart from fotrkarmas all other karmas
weeks, days etc. lt also also never affects the have been placed in ganan which means motion.
transcendental unity of time. The dravya soul
(self) is unconiscous butpermanent according
4) SAMANYA- lt has ben accepted as independent
' padartha in vaisheshika philosophy and in order
to vaishe*rika similar to the vieut of Nyaya. The
to define it Vaisheshika sdrolars mentioned thbt
consciousness it accepted.as temporary attri bute
of soul. Mneth dravyaof vaisheshika isthe Mind
whatever is Ni
present in SO
which is internal sense.
to this Sarnanya sii'many objects

AL
2l GUtIA theuorld have been pl@!_in the same group.
of
{e

N
It is the second padartha of vaisheshika which This Samanya can be-knoum by perception
according to Vaisheshika, vyttich is known as

IO
has been mentioned as 'present in dravya but
different from karma'. Kanada has accepted Samanya Lakshana Pratlaksha. There are three

T
seventeen gunas while later schoiars of Samanya according to Vaisheshika

va OP
their numbers to twentyfour in
taste, smdl, numbers,
f .is that has highest

ta Y
accepted. Prash

as PH
extended, such
in three uays-
riv SO
(a) Firstly two
m PH IAS

.- is that which more

' accepted as present
L/ ded but less
j S LO

such as taSte, etc.

l, anya, Such as
. A OR R-

in more th one d
bu I
Dr E F VV

corrjunclion, nction
(b) Secondly
also as an independent
accepted as
rn philosophy and even it
their dravya which
the dravya sky
has 99t s nam to focusssing upon
clarify, it has been
definetheir number. 't!g
specific
by UT

(e) Threetypes of been

dravyas they used to be identified
" as the gunas characteristics Vishesha
IT

organ such as taste, $e gunas

actual
6o,,rn bu suctr
ST

as motion, extension etc. not ln

wfricfi can
IN

sky.
such as dharyn, a dharyn elc.
6) SAMVAYA.
ST

3)- }(ARMA.
also an independent Category of Vaisheshika
It is
but
. lt is the padartha which is tn
which is actually a kind of relation between twO
BE

S ari',646a".
dfEre1fft_@ju na. Elue to karm a only entities. Although conjunction-is-also-eki rtd6f
Karmas are present it hasEEn'placed in gunas of
relation but
not in unlimited dravyas. o-
for karma and'
Vaisheshika philosophy. Therefore it is necessary
to disti the and and
9\*
u nlimited drtavyas does not leave any extra where the and eternal *$ .n
space. Therefore karma is not found relation such as the between the
dravyas such as etc. Fiv-e-$tpes of
substance and attributes which can't be
k94qas have been accepted by vaisheshikas- is
'-4tk'shepii indais uiwad'nio:tion'. 1
.. . - separated tfen-oryhe.otttgf hqnd.qQnjynqtion
a temporary relation lvhete di$unction is always
Avakshepan means downurard motion. possible.
v
Nr;uMe&t' D.$61. (M)rtttlt a2S' al t{5619,4?
EEAL OFf ICE:S3 t, oU Rrltdcr
Vn-lAS BnANcl| OTFICE@E|,I[! lr9la6,T.P Ft BMoff.rF frtrq MtEglcNrtrt I!t]9.
ERANCHOFFICEOIYDEnBADT ENc !-tll!7. ,rd DL.r, nor N.. rt EX'SX!El.r'. Bb. S.pPllt AtbLN.!rt br+la.
(M) ot65r3!il52, a965r661r52 ' d

C
4D
 PRE-CLASS

; ;ri:i-IAVA - OR ATOMTSM
jt rs actualiy seventh padartha or Category of
ln order to explain the world Vaisheshika went into
Vaisheshlka but maharshi lGnada did not accept the direction of Atomism and in order to define the
,r while the latter scholars recogniged it as an
atoms it has been mentioned that they are the
irrdependent substance. Two types of abhava s4allest partiqleswtrich r..
trave been discussed in Vaisheshika philosophy, Although in Vaisheshika t both
. : SAI'SARGABFTAVA ANdATfYONYABHAVA; iN temporary entities have been
which former is related to Dravya and Guna, whi le process of
later is related to two Dravyas. Three types of which are siqple, partless, indivisible and'

AL
SAMSARGABHAVA have been also discussed
in Vaisheshika -
'ilry,
"Mr*l

N
tn
'Jet pRAoRaHRve- which can be seen in the of pr.alaya-or no creation while tn to start the

IO
cause before the production of effect and creation they used to

T
that's why it is infinite but can be ended as of allthemovement among

va OP
well, such asAbhava of pitcher atoms of Dwi-anu
tn
(b) P

ta Y
of
seen after the effect

as PH
like the
that'swhy it is made but ,l
Godoigjnates
be ended, such
riv SO
collectively
m PH IAS

afterthe demol
bramha gives bodiesto
(c) ATYANTAB which
j S LO

and so the
permanent an
. A OR R-

why it receivetheSo:tgofne
rrnending as
I
bu I

such as on and
Dr E F VV

in the air.
VVtrit': on the other
oile aliother is known a few im fact regarding the
infinite such as sheshika
bothAtyantabhavg are infinite Whole process means origin and
but are to Vaisheshika 9) on for temporary
v
by UT

all as can't havi

The and two atoms are not
IT

Now if or "b) while

62lso,,',, tVaisheShikathen hrvu'
ST

is atoms
can be AS
ts to be created
IN

, . ;rt pa{artha if both are de

and herewe can see a
dravya't Sirnilarly if b
minor difference between and
ST

are tltc r*rl ttion then

[)Btlir, r r'ir. r 1 r, ri.r)i in gunas, in addition the loowledge
BE

I
saman tr tiriou is also not @
sfactoyy irrrcarise we the nof t
Pril.,lrjs-o1r Y. Al though I an aswell.
indor l ;nt sr rbstatnce is but
accr;pting its has been ntY
charari)ier r r ,tt;jectionable because it goes against
we can because
the genernl .onception of lndian phil;isophy where and t[ey
the soul I rai, o()on accepted as conscious that's why their motion with the willof God. Here
-"aid that the theqrof gadadla has.. we can compare the of.

st critus.

52
(lll ) 096!13!t I 52, a9ai266t I 32

tl L4

O
 PRE.CLASS

Although they have so many similarities but notthe because where the Parm atma
bccause both the theories atoms are infinite IS oney then the
in number si nrple, partless, indestructible, r hrt 6ven after can only be
transcendental and cause of the inside plurality of
wodd butthey -has been accepted in Nyaya nst the

ineffective similarly the geek atoms ale thg of soul, such AS

AL
atomshaveboth Altbgether we can say that in Nyaya not only
9ifference. in addition where the gneek soul has been acceated apart from the body and

N
qlomivn is material and mechanical then SENSE organs but sonany arguqents have been

IO
the atomism of Vaisheshika is spiritual and given to provelf,g existellce, of sou_l but the main

T
of accepted the

va OP
of of the soul
then has which

ta Y
called IS

as PH
basis of sou here the Soul is supposed
that what is the
of
riv SO
or lf we concerned
m PH IAS

AS
if to ath Buddhism
j S LO

third
tt to
. A OR R-

afe not od autam

bu I

that Vaisheshika ,li

Dr E F VV

n9t but also gave ,"L"r""*X

whetherthe prove'the of God. ln order to
It can't because of God scholars have said
possible and if it he is
tnv then S the atomsso it can't of
e atoms. accordi
-
by UT

San the AS
satisfactory. By the way no explanation is ree or'Gl eod&tvotYo^'
IT

acceptable even today we have or Freedom

searcherj even smaller particles such
ST

is ei6-ctron etc. but since we ese can tn

that way
IN

smaller particles through atoms in Philosophy but there well

say that the atomisrn of Vaisheshika is precognition because where in theism
ST

of modern sciences. of the norld

As far as God
.)
BE

concemedAl andtte are as celuse.

epistemology but in order to reduce the increasingt Acharya in his has given ,r)r"
ih@nEe of Buddhism it has discussed over a few prove the existence of God
metaphysical thoughts whjch were ignored in KA ab
Buddhism such as God and soul.
a) Godasthe efficient cause ofthe woild.
t' 7^"e
As far as
orderlo clari
is incemed then in
as been mentioned in
and
-4)
,b) Godasm

-d|
God as holder of the world.
Godas
sof thewortd.
DhY
wofthe
fl,;7

'^trab
lIis >*i ea*
is tiaken f) Godas the cmtent of Veda.
EEAD oFFICE:53/5, oX Rrlb&r Nrt rM.rtt3, D.hL60. (M)r9lt9lt?arStll-a50ttC7
ER]ING OFDICE{DELHtt la}I06 I? ft r, Mu}L44 TdE Mrl.6rcN.!ElEit 53
ERANCE OITICEGIYDERBAD): lLNa IJ D23r, IDd Fbor, Roo- Na 2al I-(SX.rLi'. ib S.rPlbt A.LL t{.3.I Hl,dtt'
a9.slJ5l 152. 0963raal 152

-
a
.D
 r PRE-CLASS

s) God as promulgatorof moral laws. known as Pram5 while false knowledge is known as
h) God as two atoms. an':a such a s knowled ge of rope i n the sna ke. I n
,' .pr

.i). God as. prbducer of the outconies of the any knowledge the knower is knourn as plarnEla,
' .'dctiOns. - the knawl4-qbjed is known as pramcya while the

Nowif e Nyayaconceptof godthen

kn
means of lndian

it that'the God has been

Ph-ilosopht pted -
Pratyksha or Perception, Anum'6na or lnferencet
for the creation '@iorr,'ord, UpaparyorGfiErison, i
also provide the
or Postulation and AnupalaMii or non cognition.
outcomes action Nyaya concept
na-e

AL
Different schoos acceptJi-ne different number
ofgod of
of Pramana.
so almost it can be supposed that Nyaya

N
Asfaras pratyaksha pramana isconcemed, then

IO
this is known as prime pramana. Sometimes in order
As far as concept o of
to put it at the level of prama it has been said that

T
Nyaya is concerned - The ultimate objective of Nyaya
is no need of proofs to perception.

va OP
is also I
on and in order to explain
ly the term Pratyaksha is made up of
it has been mentioned in Nyaya
two + aksha, wtrich mean in front the

ta Y
:rtman
eyes, in received by all sense

as PH
6rtc. eut due J nect
IS
sor.rl with th-em US of
riv SO
and death and Maharshi Gautiama
m PH IAS

That's why in order to the I

The by the contact
is perception if it is
j S LO

i, ,r,n mentioned in
. A OR R-

tife-death and the li and

I
bu I

i.reen named inN AS

Dr E F VV

n is the
,xf,1-
vasatm
of and q[aracter
l)oli.il
self and ndicates towards
ects of experience ). He rlust kl t
that the self is bedJ and Sim the founder
'
by UT

for this he should hisdefinition said that

r r:irr uctions about the self he by the contact of sense
IT

filnt establish the by're'asonifig AS Here in

nally he must self in also
ST

nn five extemal Nyaya

IN

Alter getting such Jiva gets li been accepted as:- t"

$f
lF
ST

trden accepted and ) Sarfryog- such as knO!,v,ledge of pitcher. r

has been made Styutta sarn6r+ knodedge of colour cf oitcher.
BE

D
because at the stage liberation yhe sou! comes in q)Qqg-1u_!!g_raryet_ - knogledsq of
its natrtral stage and
coloJ@egg_ot p[9her.z
'' i,rir r r r' riall tfre temporary SriHarsha q)S
air v aya- kn owl edgsof-vvorlt
,t
$lF
arr ru even called Gautama,
visheshyabhava or Perception of
rlndian Episbmolo gy
As far as Nyaya
''i,,, rl,;iin Jnana ha!been originated frcm JfiaDhatu philosophy is concerned, then'Fhst of all perception
,; ,rr ;rskrit which means to know. The knowledge in classified in which
nrav be true orfalse, in which the true knowledge is to le the
/
Bb. S.pplh tuLtN.3rr $fl.20.
54
0965233r l!2, 0965266t I 5r

aD
 PRE-CLASS

Perception of human beings is known as Anitya ln general v'ords in order to define Anumana we
are tvo $pes of Anitya pratyaksha can say that it is such in which
Savifapafar on the of a object the certain
In NEtqlpeljlgtyaksha there is po knowledse is received, in which the
of name and character. This is a kind of unclear object known before is named while the
as it is a person or stem; while later known is known There are
we have the
character. lt is a clear knowledge, such . in that, which hasto be proved.
as identification of the person Savi
pratyaksha is also of tttro

AL
sadhya.
Laukik we prove

N
SENSE may be two types of Laukik there

IO
pratyaksha between Hetu and Sadhya. Fo ple -
lnJirstone All the places of smoke are the place of fire

T
have been included, sucfi asthe

va OP
has smoke.
tor-rch, colour, taste and vnellthrough
tounge and nose respectively; q mountain has fire.

ta Y
the Perception by mind has ln the Sadhya is fire, Pakshi i's

as PH
to clraify a kik P inN and
Philosophy it has als of Anumana is Nyaya
riv SO
There
m PH IAS

direct contact sense IS it has been done in

types of Alaukik such
j S LO

on the basis of t>

. A OR R-

ln order to clarify I tot

bu I
Dr E F VV

a thatwhen by the of are 6lr-

dothe AS which on the basis pf
of on the \,ve come own about unknown
- lnference of on the basis of cloud.
as the knowledge on Faqrs et
of vve
Here with the aria, the inference-of
by UT

the in based on
there is no ln lndian in which of cause iland effect
IT

phi so es have is possible, such'as one

ST

been accepted who have donethis the on the

kinds of
IN

Si is classified is
ln addition to Nyaya philosophy
ST

have the
BE

o rn some statements or @mponents while the process'of

Pranthanumana has been to make it clear to some
As far as concerned then the other, that'swtty it needs statemenE of componenE.
knowledge of unknown on the basis of known is ln
Nf{a philosophy have been

and a. Forexample - -

'Thereisffre on the mountain:

anwtrer in Anumana afterthe V1.
2. Because this mor.rntain has smoke.
</
UEAD oDFICE:5315, N.3., M r*tq D.E[5a. (M) 99991 9?525, Cl l-a36:tt0,
ToP [b.t, M.tL.rft TNct, M ultcrld N.ttr, Dtfr. 55
l- tG2!7, lrd FL.., Roo r No- ,2 n X'SXrxb.'. Bb S.PPhh Aslol N.t. r Hyd-rl'
(M) ara5l35lr5r. a96526a1 l!l

a>
 PRE.CIASS

3. All places of smcike are places of fire. That is why in order to clarify the'Hetvabhasa', it
en. tAo\alt(otraa' has been n;;il;:ned in Nyaya that this is a false
4. ThisMountain'is' oke. .
':.'. inference, vrtrich occurs due tothe . The
scholars of that, there
5. Thel:forethismo tg,
are certai
As per as, Ariumaha. in Navya-Nyaya is concerned,
of
then threeformsof Anumana has accepted.
i - ln which, the vyapati statement or
U.dhahrama is positive, e.g.
plesence of Hetu

AL
- ThiS3ervant is employable.
- Because he is honest.

N
*)\ - Allthe honest servant afe workable.

IO
. This servant is honest.

T
AA
-

va OP
Thereforethis servant is also
wtrich means to prove the
Kevalavyatireci - Where
I

ta Y
-

as PH
ThisisHimalaya.
of on the
- Because this is
riv SO mountiain.
m PH IAS

Which is not means the He:lgr_sha lloot

- This Mountain in by
j S LO

-
. A OR R-

Therefore this is Himalaya to Nyaya philosophy, in

l,
bu I

Anvayaryatireci - the Hetu rgill

Dr E F VV

be both positve negative based on it will be

basis of smoke, This asHetvabhasa, which
example of aS of five

+ - Allthe places places

- The Mountain
then *
AS It k\
-
by UT

TherefooMountai
- IS
a) occurs
IT

a- as well as
s
ST

This rnountain has smoke @ because he

has thread. Here, the Hetu, (Sacred
IN

in sadhya (brahaman) but

Although, anumana is possible on the
it isalso available in krhatriya and vaishya.
pratyaksha, fut the importance of anumana is that if
ST

Here the parameter of vipakshasatva is over

wg rr .:rlt it, then all the
rubd.
BE

a because human
allaction on the s ofthe inference
tir I ' will achieve his objectives. ln addition, the
irr;r liiy ()i'ituman beings is also proved on the
I
ilasi:, ,.rf his ofi
in paksha (word) not any where else-Here the
As far concemed then in the
Sa./
philosophy,
ve statements fi

have i..eerraccepted as Pratigya, Hetu, urupsannan Hetvabhasa o@urs

Upnnaya and Niga4ana; in d
has a
-to see the coexistence
of be
e.g. because

l
HEAD OFFICE:536| OB R.!bd.r ^U
BRANCH ArL.t tLtrr Itil'2a.
55
(M) ee6!t3r r 52, 01632661 r 52

C
C
 "Js;#,:#w"
PRE{TASS

are l'.,r,rwrl, ii+;rr: apart frOm'all object' AsfaraS concerned, then it is a kind of
nothi;tg .,;r);.1;,r'.r v,rj:cre we can see the relation objects in which are in known
pe ri shabi ty and knowi ng tendency. Therefore
Ii as vyapya and other one vyapaka. n which something I

here parameter of both sapakshastva and is distributed in known asvyapya, while which one
vipbkshastrra havc been overruled. is distributed is known as vyapaka. Such as in
2) Hefu abhasa occurs when, hetu instead
of [roVi ng the sadhya, proves just contrary to it.
exam of fire and sm oke, the
yt*
e.g. The air has weight because it has They are known as a sad n process bA
Here proves of inference.
instead of wr-.ioht. Altogether, the relation of vyapti is the basis of

AL
when two infdr'erice, because only on this basis after the
perception of do the

N
hetus one
proves the sarlhya, whil the There may ofvyapti -

IO
sadhya. '/ord moves tn e.g. the and

T
Word it is an event. moves in a certain

va OP
the first examplo Hetu (heard)is smoke and fire.
did not accept the
th

ta Y
is proving , r( )i r .D()rma relation that is why they did not accept

as PH
the AS while in cretrarary all other
h'ave accepted the relation
riv SO
jrlit:r have necessary
m PH IAS

Ashr, ' ir I
of
rettr
j S LO

means
self ountain
. A OR R-

1.{
I
.

ha:.r rlloke.
bu I

gol(l
Dr E F VV

rrt so there is
rtl s there shall be
exi
St' l, I I t;-l occurs n nally) m there a no
for Because condition, then
lrett it rt.tl. Ihe
c€ln th'e
' rt tite river not andthe
to
by UT

rlrlIOkr,.
the theory of vyapati in
Ar ,' t ;irkjita when the isimportant but here
IT

r. rtf v the theory of Buddhist is _

r-..r,;. i:il,)rr) on the
ST

ith;rsfire. Anvaira (Agr€ement) what ever the

t (firo) and the
IN

,- ,r)(r,,/r)r)r r ir.l;tt
of hetu are the places of sadhya.Vyatireka
(r , ,1:'rrr,lrlrlirlg upOnthe en (Disagreement) wherever the sadhya is absent,
ST

t'
---;''t'r.// absence of [etu asvr4ell. (Vayabhicargrah) means,
()()()urs wlren the there shall be no exc6ption. (Upadhinirasa) means t
BE

.c there shall be no cdndition. (Iarka) means logic,

ut because if we reject the relatioh of vyapti between
,', i I :l(){) ir:r> Of llr>atS in the smoke and fire, then the statement'allthe places of
it ',
,r :;;ry that in savyabhichar smgke arethe plaies of fire' will be false and'in this
conditon its just contrary statement'Some places
are srnoke are not th€ 'pr&esof fire' must be true.
But we have no erample regnrding this, therefore
the statement 'some'places of srnoke are not thg
'plat>s
6f fi'rer r,rdlt be"fal'se.'in tnis conditioh th'e
statementiust contrary to it must be true that is'All

rllu LrF&rNIrMdt r, DG$at. (M)99!1919761!,0l t{3(ttlC,

LIJ: D: t [tli( I? ID.r, Mrll.rtrTd.r,Mrlll.4eNrF4 D.Ir. 57
Y 0 tl,t BAD): ILN. I -I !2f ?, 2rd Fbo., Rooh No. 242 Rx'$loxlt-r'!lb-S^nlpP.! Atbf N.3.r H!'G24.
,:;tslaalrll I -- " '- ---'r -- -- ---
--

-
a
the places of smoke are thg place5 g[,fire". This is accepted add to
the vyapti the b.ir cf accepted of
a
I n add ition to al l, accordirB to scholars of Nyaya which basedupon
the rejection of vyapati is the reiectim of cause and similarity or resemblance e.g. the
effect. lf we reject the causation then the question Nilsllg =rylllg!esi".r cow. I
'the
what is the need of fire, to cook and water to which is based on dissimi larity'e.g knowledge
on the .basis of j
w.ill be,
satisfy our thirst. So rrve can reject the cause and of elephant buffalo.
efiect, therefore we can't reject the vyapti as well, a which is done on the basis of

because the Hetu and sadhya in the relatiot of vyapti specific i.ndividuality e:g, lhe knoweldge of camel as
deserf.

AL
i
areca spectively. the shiPgf I
.
',,,
.'
' A; concemed, then knowledge .'. ln !ndian philosophy

N
received by saMa in known as verbal testimony ave accepted upamana as an independent

IO
andthe mr-.ans of it shabda pramani. ntt rinGot pramdna, vuhile Garvaka refuted it and other
have with other pramdna.

T
words can not be supposed to be authentic, but
it but

va OP
only those uords can be accepted which
sources. The uords of object
Vr..rbal words upamana on

ta Y
Here the of

as PH
J)ramana ,,vhich is origi s concerned, then if a
source. Simil arly the accept
unl ess vtre don't
riv SO
m PH IAS

tltv t5t the then the pramana by

he power of the truthness of other
j S LO
. A OR R-

word is i<rrown e.g. the big unit

ritrfi I
bu I

given by gc,l, while the day. This can't be

Dr E F VV

They are known accep,t that he takes

and keta. night. of this knowledge
four , which may two types:-
meaningful t>f a in orderto prove the
1) Akpnsha .Fx , it is necessary
Suplrcsbd accept the enomenon.
by UT

exprrr;tation of of when
2) Yogyata (Ability) - rds used in understmd unless
IT

statr:rnsnt must have toperform we accept of other phenomenon.Such

the ,, ,t)oi : rnentioned. Charmer. ln lndian philosophy
ST

3) Sar,,, lhi (Closeness)-TherE

IN

and r,)mporal closeness.

ln merged with Anumana
4) Tatparya (Sense) - The mean[ngfulness of the
ST

pramana.
statc'rrrrtcant be defined without keepingtfe
inteniron of $peaker.
As far concerned, then the
BE

I perception s happened by wtrich

ln lndiarr philo$ophy except Carvaka, Buddhism pramana that is known as anupalabdhi, such as
and Vaishesika all other schoolg have accepted
there is no pitcher in the r6om. Here the perception
sabda as i' ,

of non-existence ofpitcher have been done. The

As far as 'the beeri accepted as an i
knowledgrr on or resemblance Vedantis,
niean isl<nown while merged itwith
as upamana pramana. lt is made of tvto words upa + The schools which have accepted the anupalabdhi
mdna. Upa meani similarity and Mg!a as- an independent oramana said that it can't be
'frioi,vt'eOgei Such aS - -- - --, - a
nferleUin dni, oihei pranian'a'Uti6airse rivfrere othei
ba$s of dog. But have also pramanas are perceived the positivity while
M.rlcrr D.DMa. (M) 9 Cag tg'rCl}l. ot ttSflZgrtt
vVn-lAS Db.r, MdLrjcTil.i Mlld.rrENreq IIGE . 58
l-1G237,2d Fbon RoorNc 202 R.X'SK!D.bn'. BbS.pDiL Abt Nig.rHyd-2C.
09652J3I lS:, e965256t I 52
a

a
 PRE{IASS

anupalabdhi is one and only pramana which 4. Saktasyashakyakaranat which means for a
perceives the non-existence. specific effectr,rre need an eligible cause, wtrich
ln lndian philosophy re carr see three classes itself proves that effect is already preserted in
regarding Abhava and'Anupalabdhi'. FirsUy.schools the cause.
which accepted the abhava as an independent 5. K5ralabh-av6t which means the cause and
Padartha but don't accept anuphalabdhi as an effects are while
independent pramana, sucfi as Nyaya- Vaisheshika. they are in which
Secondly.the Schools which accepted the abhava as the cause is unexpressive while the
an independent Padartha and anupal$dhi as an state of effect is expressive stage. They are
independent pramana, s:dr as Kumaril Mimamsa. sides of a same coin, therejore nogggglgn
trir,o

AL
Thirdly the schools which neither accepted abhava of new creation, because
as an independent Padartha nor anupalabdhi as an cause.

N
independent pramana, Mimamsa.

IO
to prove another
As far concerned, then been giv,en that the ratio in which we
-@

T
this is a of phi tn we see

va OP
means, there will be cause of olery proves that the
important in both all

ta Y
Actually as the of the cause

as PH
explanation effect as the
is important to ex
without accepting the
riv SO
in the
someti
I
m PH IAS

explain the material

j S LO

As far as'lndian ts we shallnotdiscr:ss

!>
. A OR R-

the different schools I isthe

bu I

and
Dr E F VV

causation we
of theories-fi
the tn we see the two types of

is not but it is a '1. Pinamanda/

creation.
" AsJaras
by UT

ing to ada the cause actually

supported by
the as the change of milk into
in his
IT

c pported by Samkhya and

theory,of Samkhya is known as
ST

while the theory of Ramanuja

unreality, i.e. if the oil
IN

as Brahman parinamavada. While according

in the sand particles, then we can't get oil, to Vivertavada the cause does not change into effect
while the oil in oilseed is real, so it can be
ST

actually but only appears to be changed. This was

easily achieved. lt proves that the effect in supported in Advaita Vedanta and Mahafana
)
BE

already Bauddha. Here the theory of Shamkaracarya is

4\ I
2. meansonly a specific known as Brahmavivartavada, the theory of
cause can produce a certain effect, Shunyavadis as Sunyatavivarartavada while the
such as clay for pitdta, whidt proles that the efied theory of Vigyanavadis is known as
is dready presented in the cause. MgSprwiv
3. SarvisamuavEbtE'viwtricfr means, if effeci is As far in concerned then
not already present in the cause them we have according to it, the effect is not akeady presented in
to believe that anyeffec{ can be proiucedfronr cau
the ion. That'is whY, it is
' any'cause; while actually it is'not pcsSib,le. " knorivn' viell:" tt ii mbinlY'

59
Srprh.ArbkNrE rHyil2a.
at6!l56tl5l
@.
h&
k
0"f
i-rl. LA
 PRE-CIASS

Bar.rrlrlha. -Vaisesi philosophy in order ln lndian philoSophy different schools have

to a and to prove u thistheory
aslkayavada some arguments have been given.
1;-lf the effect is already presented in the cause according to ya
V then there is no sense'of its production, i ty of knowledge we
because it will be reproduction. Therefore the
wh
kqslryledge, e been explained on the basis
effec{ is not already presented in the cause. of success in mean-e if the effort done is
successful, then the knowledge is authentic and in
2. lf the effect is already presented in the cause,
case of failure the not.auihehtic.'
then wtrat is the need of efficient cause?

AL
this the theory known as
3. lf the effect is already presented isthe cause, tn the knowledge

N
then why they are marked by different names. there
r4la hEdedge and thisis

IO
4. lf there is no fundamental dlfference betvrieen isns-oeed of He
cause and effect than why we do not behave with $!!aUav adaol Sanliva.

T
with the cause, in the uay we behave with

va OP
this reference according to MIma-rhsdfor the
Whyrve don't keep water in the
l, :r: ii,:
the knowledge there t is
weneed a because the authentici$ .of

ta Y
pitcheris not already knowledge itself, but for the inauthenticity

as PH
'
it is a new creation. need another knowledQe.
There are two types sat ra a is
riv SO
m PH IAS

Anityaparmanu is the s theory of

ilinayanaand in which rn
j S LO

tirrough temp atoms; the and

. A OR R-

Sim ilarly
I
bu I
Dr E F VV

Nyaya -Vaisesika in which also svataha

irr explained through knowledge is known
Altogether we can about inwtrich
both satkaryavada is possiHe IS
responsible for the of knowledge.
Asfar ttten it is orddr to
,
for
by UT

thetheoryof tn e
examinethatthe IS authentic knowledge is
other knowledge and it is
IT

not. lf the knowledge then.

'itwill be knom
ST

recelved
desert is possible we come to
IN

But thc of
of the
false cause'the sun rays were reflecting
and appearing in the form of uater.
ST

it. Because- But in order to the theory of

BE

1) rf pramanyavada of Mimamsa we can that the

knowledge is
itself is known
becausejf.the asau_thentic$en

v how can we . There is no

U

)) the knowledge Regarding pramanya the theory ts

ts itself then it and a,

rs and if I
some t-o prove.. a.
of the knowledge then it is
but it is also not justified.

HEAITpFFICE:33/3,OUnrFa.rN{.rM.rt t, D.lDt5O. (M)tt t916210tt{5{2r9t?

rFtor,Muli.rlcT@8,Mrlt deN.t B l>B-9. 50
l -l G231 2 nd Fbor, Room NG 2a2 EX'91(l..tr orr Blr Srpplrlt lrloL N.trr Hrd-10.

,\ -
a
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ht nrt AtDn^Ai. MMV?

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A,4ttiun Ov ( t-'' )rJ^a^)
@

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( ?ar:*i'41^Yo-'rn So."l

IO
6P4

T
l,^tuah2\4

va OP
C A,s^tka5

ta Y
Arrd,l& o\

as PH
+ fia 1P.1PtLis'
riv SO
t,
m PH IAS

Jah&
u
j S LO

A
. A OR R-

.A
bu I
Dr E F VV

a
th,
C
0
fva}"b
by UT

hf,r-.o
IT
ST

2-^{ utle^f [n"]^hf*J1on,

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n'aL+ ,.-
IN

k^
-
lI
ST

( o..g id.A
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4 z-fr..,

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as PH
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m PH IAS

tr- AZ.0A^

e }{Ar\-
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. A OR R-
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Dr E F VV

V","J orstVo,.,S.'Jfa i I
o.f'nil&rwv'o;'n -a
w
j
lq
by UT

hA}r.r,
( e
\r"
IT
ST
IN

/ L
ST

Wru
BE

w*1,,s
\

W, Q,z-r,,,,-*t t$!B f' '^ l,,'-' -

t q^A.A ffbLw,ra- lr> illlrh^'-I W*

+ o\t\l ^4Wl
a?, c^rtte^tl uq, ,l^ Viniel,ika' etl^fft ,,

tva
-'i/ Gr{ [n vr 6t f^Jrt/]t^$ \1asnr- NID

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a$nh"fub olt'
at ls* r ,L6,
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7
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AL
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+, k c^ Vxlutrn^

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3 Cl,l,w>ut

IO
<*
W &Sri Wz* L Sanaui^tru A ,"rrhQ'AJAL

T
va OP
6rnrr^) 14 Yn mA
uo; UJ*/IL
-a
,uivniill" Vi'Y*" a\

ta Y
>'t
as PH
,tq tt^Y'r ';'
M{- -> e\
riv SO
f"t^h"ta
m PH IAS

bv*4, da,^ 4.l"-

j S LO

t Vort lr-- s
. A OR R-
bu I

q.to 6ahian 'ra o$t

Dr E F VV

Y
q lU'l,.l
L,i TA
4
,w
0^Aob^
W^Q,uh^^kr '' 'q
?ry =ffi''
tJr w'tdt<*
by UT

(, ft"^- ? 't,n,r,,^a ' Pr'a*nT

IT

*'nft *\
ST

t<nuan
=\ A&^JI o' Y
IN

hso-t 4
ST

(,
# t
BE

L f *^-t!uJA" o^ll-
/hv
t
^byttl3

n*
t +1^L t
C'tft..lh7+

rrt"-.l
Aj- ,gJ.ei;,V i^'

'I tyrlyi
S

th^* (Di \^r{^ St*'r'.vt{ ^9-\

h'r^^r- ( ra"t'"')
L ,.,,^{ t [b^^) -) A o&t'ellou'}nre*4
)
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t"^t ib i,) L^^^t D-n}LLg\*o ,*"J^;,*r- E , *t NnT
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,^-rk"nt u\& )^ cq*

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V,
D^J 6^il (s-r ld.t--4
l{n\

AL
oqfu
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N
IO
i,,Jt-t r' ! AhJ.L

T
LAqu-"'af^)
ry

va OP
L Jt ,u Jb a

ta Y
C-zCnVt
)

as PH
\ LrJ lt/'^b
,,",^IC.,
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riv SO
m PH IAS

Li'p> Ap
A^e U-'\/\,*
j S LO
. A OR R-

e gtn.4L I
bu I

I'A O!
Dr E F VV

qlw'r"r*, rr ,)r i^
w9uD ^'t''^-
k"{^^
haaa
d\DeD ,.sY-
Vrr{g i,o ^uJ+t*'l
by UT

611^ol-
( "lt "
IT

/1o

a,ry t^An^"t^
ST

a) +"" 0a
b \\^ot-
IN

A
I'
t9)
ST

L O"h
0LAa" -(., kn.'slLl
BE

1V,fiw

l.r',h^
It c-\
bl,o i,fu
a\p
wt^9*,l
A fb"
1^E*/
D

lm.x
Ct,rr-
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ttyt 4

9,t'tY' ij(r4,
D

(
t Y'-v'*'
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?v Dlr' ,L
) - qto>u,.t-b o-y,# olt fr-"^ b*'
v

3 Jr .yn cq.\ano t ?
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cl*\!,,v'"l- Ja Yvr
)
(rp*'-
tt*,- O)olt -,
U)
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t
tI'*<n Pt ,^u*
> Ai"i*
Cdrt," ^!h" ^^

AL
iltL )
li 'J, fu<a &.\.U., srv^ ^'

N
*a

IO
hnz
t tt;"" +Srw'-"

T
va OP
ta Y
as PH
@
t
riv SO
r,,..,lra, Md'
m PH IAS

olbrb
j S LO
. A OR R-
bu I

*7*
Dr E F VV

I g*-". : a-
ffi,
@
>l@T:r lITz
e.i h"}a
I
a,^^ ^JhnU*VL
by UT

CL,l
br- !tr,^a^rn
Uww' t\ yr
IT

Vzwuurn
tll Lti
ST

a
IN

,m)
Li- J^^l'o
ST

[? (*'10l s I.
BE

Y
Konfi&
7'o'J
ll[w
Qr\oo
Lq ?
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u,r@.t- [ sl'e]')^t'^6\^l *9
++$-- edto"<- \

AL
5) ho^*'ot'^ i
cDfl-!^", y,n^L+!;t reI<
Wa'

N
3 l@^u'l,

T IO
ALh' (/\,/\ tr--a
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va OP
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g1^b st@ U\,^ Ct|^-
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ta Y
l bf ^j/'
-',

as PH
ol- Drn

ryr
o
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riv SO
m PH IAS

"7,
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{h
. A OR R-

EY
W Y't"q ;a 4. YAt \/''-'''
bu I
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W ^4
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g
t^ I^&j 18
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IT

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+).lu t"d""/-!
ST

0
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IN

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0
alnruraouf
kA^^- t,ryk4^7
ST

UA,ks

,.k$b z) S;n^^ eJt

BE

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t ?^!u-b
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x
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A
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IO
dr Nr

T
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va OP
hh\^c + q"oL+Jr""" btl*")
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+

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as PH
t
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I
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v ,,{e, sA
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e,
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tns t I tute t
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