A History of Indian Philosophy, Vol. 1 by Surendranath Dasgupta (desktop ebook reader txt) 📕

Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the self of man. The belief that the soul could be realized in some stage as being permanently divested of all action, feelings or ideas, led logically to the conclusion that the connection of the soul with these worldly elements was extraneous, artificial or even illusory. In its true nature the soul is untouched by the impurities of our ordinary life, and it is through ignorance

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and passion as inherited from the cycle of karma from beginningless time that we connect it with these. The realization of this transcendent state is the goal and final achievement of this endless cycle of births and rebirths through karma. The Buddhists did not admit the existence of soul, but recognized that the final realization of the process of karma is to be found in the ultimate dissolution called Nirvâ@na, the nature of which we shall discuss later on.

3. The Doctrine of Soul.

All the Indian systems except Buddhism admit the existence of a permanent entity variously called atman, puru@sa or jîva. As to the exact nature of this soul there are indeed divergences of view. Thus while the Nyâya calls it absolutely qualityless and characterless, indeterminate unconscious entity, Sâ@mkhya describes it as being of the nature of pure consciousness, the Vedânta says that it is that fundamental point of unity implied in pure consciousness (cit), pure bliss (ânanda), and pure being (sat). But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. The summum bonum of life is attained when all impurities are removed and the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated.

The Pessimistic Attitude towards the World and the
Optimistic Faith in the end.

Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Sâ@mkhya, Yoga, and Buddhism. This interminable chain of pleasurable and painful experiences was looked upon as nearing no peaceful end but embroiling and entangling us in the meshes of karma, rebirth, and sorrow. What appear as pleasures are but a mere appearance for the attempt to keep them steady is painful, there is pain when we lose the pleasures or when we are anxious to have them. When the pleasures are so much associated with pains they are but pains themselves. We are but duped when we seek pleasures, for they are sure to lead us to pain. All our experiences are essentially sorrowful and ultimately sorrow-begetting. Sorrow is the ultimate truth of this process of the

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world. That which to an ordinary person seems pleasurable appears to a wise person or to a yogin who has a clearer vision as painful. The greater the knowledge the higher is the sensitiveness to sorrow and dissatisfaction with world experiences. The yogin is like the pupil of the eye to which even the smallest grain of disturbance is unbearable. This sorrow of worldly experiences cannot be removed by bringing in remedies for each sorrow as it comes, for the moment it is remedied another sorrow comes in. It cannot also be avoided by mere inaction or suicide, for we are continually being forced to action by our nature, and suicide will but lead to another life of sorrow and rebirth. The only way to get rid of it is by the culmination of moral greatness and true knowledge which uproot sorrow once for all. It is our ignorance that the self is intimately connected with the experiences of life or its pleasures, that leads us to action and arouses passion in us for the enjoyment of pleasures and other emotions and activities. Through the highest moral elevation a man may attain absolute dispassion towards world-experiences and retire in body, mind, and speech from all worldly concerns. When the mind is so purified, the self shines in its true light, and its true nature is rightly conceived. When this is once done the self can never again be associated with passion or ignorance. It becomes at this stage ultimately dissociated from citta which contains within it the root of all emotions, ideas, and actions. Thus emancipated the self for ever conquers all sorrow. It is important, however, to note in this connection that emancipation is not based on a general aversion to intercourse with the world or on such feelings as a disappointed person may have, but on the appreciation of the state of mukti as the supremely blessed one. The details of the pessimistic creed of each system have developed from the logical necessity peculiar to each system. There was never the slightest tendency to shirk the duties of this life, but to rise above them through right performance and right understanding. It is only when a man rises to the highest pinnacle of moral glory that he is fit for aspiring to that realization of selfhood in comparison with which all worldly things or even the joys of Heaven would not only shrink into insignificance, but appear in their true character as sorrowful and loathsome. It is when his mind has thus turned from all ordinary joys that he can strive towards his ideal of salvation. In fact it seems to me that a sincere religious craving after some

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ideal blessedness and quiet of self-realization is indeed the fundamental fact from which not only her philosophy but many of the complex phenomena of the civilization of India can be logically deduced. The sorrow around us has no fear for us if we remember that we are naturally sorrowless and blessed in ourselves. The pessimistic view loses all terror as it closes in absolute optimistic confidence in one's own self and the ultimate destiny and goal of emancipation.

Unity in Indian Sâdhana (philosophical, religious and ethical endeavours).

As might be expected the Indian systems are all agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. That all passions are to be controlled, no injury to life in any form should be done, and that all desire for pleasures should be checked, are principles which are almost universally acknowledged. When a man attains a very high degree of moral greatness he has to strengthen and prepare his mind for further purifying and steadying it for the attainment of his ideal; and most of the Indian systems are unanimous with regard to the means to be employed for the purpose. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost everywhere essentially the same as those advocated by the Yoga system. It is only in later times that devotion (bhakti) is seen to occupy a more prominent place specially in Vai@s@nava schools of thought. Thus it was that though there were many differences among the various systems, yet their goal of life, their attitude towards the world and the means fur the attainment of the goal (sâdhana) being fundamentally the same, there was a unique unity in the practical sâdhana of almost all the Indian systems. The religious craving has been universal in India and this uniformity of sâdhana has therefore secured for India a unity in all her aspirations and strivings.

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CHAPTER V BUDDHIST PHILOSOPHY

Many scholars are of opinion that the Sâ@mkhya and the Yoga represent the earliest systematic speculations of India. It is also suggested that Buddhism drew much of its inspiration from them. It may be that there is some truth in such a view, but the systematic Sâ@mkhya and Yoga treatises as we have them had decidedly been written after Buddhism. Moreover it is well-known to every student of Hindu philosophy that a conflict with the Buddhists has largely stimulated philosophic enquiry in most of the systems of Hindu thought. A knowledge of Buddhism is therefore indispensable for a right understanding of the different systems in their mutual relation and opposition to Buddhism. It seems desirable therefore that I should begin with Buddhism first.

The State of Philosophy in India before the Buddha.

It is indeed difficult to give a short sketch of the different philosophical speculations that were prevalent in India before Buddhism. The doctrines of the Upani@sads are well known, and these have already been briefly described. But these were not the only ones. Even in the Upani@sads we find references to diverse atheistical creeds [Footnote ref 1]. We find there that the origin of the world and its processes were sometimes discussed, and some thought that "time" was the ultimate cause of all, others that all these had sprung forth by their own nature (svabhâva), others that everything had come forth in accordance with an inexorable destiny or a fortuitous concourse of accidental happenings, or through matter combinations in general. References to diverse kinds of heresies are found in Buddhist literature also, but no detailed accounts of these views are known. Of the Upani@sad type of materialists the two schools of Cârvâkas (Dhûrtta and Sus'ik@sita) are referred to in later literature, though the time in which these flourished cannot rightly be discovered [Footnote ref 2]. But it seems

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[Footnote 1: S'vetâs'vatara, I. 2, kâla@h svabhâbo niyatiryad@rcchâ bhutâni yoni@h puru@sa iti cintyam.]

[Footnote 2: Lokâyata (literally, that which is found among people in general) seems to have been the name by which all carvâka doctrines were generally known. See Gu@naratna on the Lokâyatas.]

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probable however that the allusion to the materialists contained in the Upani@sads refers to these or to similar schools. The Cârvâkas did not believe in the authority of the Vedas or any other holy scripture. According to them there was no soul. Life and consciousness were the products of the combination of matter, just as red colour was the result of mixing up white with yellow or as the power of intoxication was generated in molasses (madas'akti). There is no after-life, and no reward of actions, as there is neither virtue nor vice. Life is only for enjoyment. So long as it lasts it is needless to think of anything else, as everything will end with death, for when at death the body is burnt to ashes there cannot be any rebirth. They do not believe in the validity of inference. Nothing is trustworthy but what can be directly perceived, for it is impossible to determine that the distribution of the middle term (hetu) has not depended upon some extraneous condition, the absence of which might destroy the validity of any particular piece of inference. If in any case any inference comes to be true, it is only an accidental fact and there is no certitude about it. They were called Cârvâka because they would only eat but would not accept any other religious or moral responsibility. The word comes from carv to eat. The Dhûrtta Cârvâkas held that there was nothing but the four elements of earth, water, air and fire, and that the body was but the result of atomic combination. There was no self or soul, no virtue or vice. The Sus'ik@sita Cârvâkas held that there was a soul apart from the body but that it also was destroyed with the destruction of the body. The original work of the Cârvâkas was written in sûtras probably by B@rhaspati. Jayanta and Gu@naratna quote two sûtras from it. Short accounts of this school may be found in Jayanta's Nyâyamañjarî, Mâdhava's Sarvadars'anasa@mgraha and Gu@naratna's Tarkarahasyadîpikâ. Mahâbhârata gives an account of a man called Cârvâka meeting Yudhi@s@thira.

Side by side with the doctrine of the Cârvâka materialists we are reminded of the Âjîvakas of which Makkhali Gosâla, probably a renegade disciple of the Jain saint Mahâvîra and a contemporary of Buddha and Mahâvîra, was the leader. This was a thorough-going determinism denying the free will of man and his moral responsibility for any so-called good or evil. The essence of Makkhali's system is this, that "there is no cause, either proximate or remote, for the depravity of beings or for their purity. They

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become so without any cause. Nothing depends either on one's own efforts or on the efforts of others, in short nothing depends on any human effort, for there is no such thing as power or energy, or human exertion. The varying conditions at any time are due to fate, to their environment and their own nature [Footnote ref 1]."

Another sophistical school led by Ajita Kesakambali taught that there was no fruit or result of good or evil deeds; there is no other world, nor was this one real; nor had parents nor any former lives any efficacy with respect to this life. Nothing that we can do prevents any of us