Hs1310-Science of Consciousness in Ancient India

National Institute of Technology, Rourkela, Odisha
Course ID: HS 1310
SCIENCE OF CONSCIOUSNESS
IN
ANCIENT INDIA
Course Co-ordinator: Prof. Surabhi Verma
6/23/2020 © Dr. Surabhi Verma

AUSPICIOUS MANTRA
ऊँ शं नो मित्र: शं वरुण: । शं नो भवत्वर्यिा ।

शं नो इन्द्रो बृहस्पमि: । शं नो मवष्णुरुरुक्रि: ।
निो ब्रह्मणे। निस्िे वार्ो । त्विेव प्रत्र्क्षं ब्रह्मामि ।
त्वािेव प्रत्र्क्षं ब्रह्म वदिष्र्ामि । ऋिं वदिष्र्ामि ।
ित्र्ं वदिष्र्ामि । िन्द्िािविु िद्वक्तारिविु । अविु िाि् ।
अविु वक्तारि् ॥ ऊँ शामन्द्ि: शामन्द्ि: शामन्द्ि: ॥
6/23/2020 © Dr. Surabhi Verma 2

• Unit 1: Introduction to Indian Knowledge Systems
1. Indian Knowledge Systems
2. Modes of classification of Indian Knowledge Systems
3. Domains and disciplines of Knowledge
4. Vaidika Literature
5. The Concept of Ṛtvik
6. The Mantras
7. Characteristics of Indian Knowledge Systems
8. Darśanas- Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Vedānta and Kashmir Śaiva.
COURSE
• Unit 2: Consciousness, its Dimensions and Nature
OUTLINE 1. Consciousness: Definition and Nature
2. Meaning of the term ‘Consciousness’ and ‘Sciousness’
3. Deviation states of Consciousness
• Unit 3: The Cognitive Process

1. The meaning of the term 'darśanam’
2. Three constituents of the triangle of cognition
3. The cognitive procedure

• Unit 4: Cognitive Process in few Indian Knowledge Systems
1. Nyāya - Vaiśeṣika Darśanas
i. Ontology of Nyāya Vaiśeṣika
ii. Metaphysics of Nyāya Vaiśeṣika
iii. The Concept of Padārtha
iv. Causation Theory:
v. Epistemology of Nyāya Vaiśeṣika (Pramāṇa mīmāṃsā)
vi. Means of Cognition
• Direct Perception (Pratyakṣa)
COURSE • Stages in Direct Perception
• Anumāna (Inference)
OUTLINE • Five Steps of Inference
• Upamāna (Comparison)
• Śabda (Verbal Testimony)
2. Sāṃkhya-Yoga Darśanas
i. Ontology of Sāṃkhya System
ii. Epistemology of Sāṃkhya System
iii. Sāṃkhya Metaphysics
• Subtle body in Sāṃkhya
• Gross body in Sāṃkhya
• The Cognitive Apparatus and Cognitive Cycle in Sāṃkhya System

i. Ontology of Yoga System
ii. Epistemology of Yoga System
iii. Metaphysics of Yoga System
• The Reflection Theory
• Citta–the Cognitive Apparatus of Yoga System
• The Stages of Citta
• Fluctuations of Consciousness
• Cycle of Fluctuations and Impressions
• How to restrict the fluctuations…?
• The Cycle of Sufferings
•
COURSE •
Non-Attachment and Detachment
How to practice (Abhyāsa) Non-Attachment..?
OUTLINE 3. Vedānta Darśana
i. Ontology of Vedānta System
ii. Epistemology of Vedānta System
iii. Metaphysics of Vedānta System
• The Causal Body in Vedānta
• The Subtle body in Vedānta
• The Process of Pañcīkaraṇa
• The Pañcakośas
• The Gross Body in Vedānta
• The four grand statements of Vedānta Darśana
• The Cognitive Cycle as per Vedānta System
4. Kashmir Śaiva Darśana
i. Introduction to the Literature of Kashmir Śaiva Darśana
1. Origin of Kashmir Śaiva Darśana
2. Total number of Āgamas in Śaiva Darśana
3. Branches of Literature
4. Āchāryas of Āgamika Literature
5. Main Works of Kashmir Śaiva Darśana
ii. Ontology of Kashmir Śaiva Darśana
iii. Epistemology of Kashmir Śaiva Darśana
iv. Metaphysics of Kashmir Śaiva Darśana
• Prakāśa-Vimarśa form of Parama Śiva
COURSE • Śakti as the Principle of Manifestation
OUTLINE • The Characteristics of Citi
• The Manifestation Process
1. The Subjective Manifestation
• Four Levels of Vāk
2. The Objective Manifestation
• The Limitation Theory
i. The Primary Limitation
ii. The Secondary Limitation
• The Concept of Time
• The Concept of Space
• Inter-connected Time and Space
v. ‘The Cognizor’ in Kashmir Śaiva Darśana
vi. Few Special Doctrines of Kashmir Śaiva Darśana
1. Theory of Absolute Freedom
2. Theory of Reflection
3. Theory of Recognition
• Practices for Recognition
vii. Special characteristics of Kashmir Śaiva Darśana
• Unit 5: Discourse about Existence in different Darśanas

COURSE 1. Asatkaryavāda
OUTLINE 2.
3.
Satkaryavāda
Vivartavāda
4. Ābhāsavāda

Unit 1: Introduction to Indian Knowledge Systems
1. Indian Knowledge Systems

2. Modes of classification of Indian Knowledge Systems
3. Domains and disciplines of Knowledge
4. Vaidika Literature
5. The concept of Ṛtvik
6. The Mantras
7. Characteristics of Indian Knowledge Systems
8. Darśanas- Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Vedānta and Kashmir Śaiva.

Indian Knowledge Systems
Nigama
Śāstra
Vedas (4)
Āgama
Vedāṅgas (6)
Figure 1.2
Brāhmaṇa
Śruti
(26)
• Śruti is based on listening to the Ṛṣis who have
Āranyaka directly precepted knowledge in the form of mantras
of Veda while Smṛti is based on remembrance of the
Upaniṣada norms which were followed in society; in turn were
Śāstra (18) dependent on the Śruti.
• In a state of conflict between Śruti and Smṛti, Śruti
Dharmaśāstra
is supposed to be followed.
• Nigama is Veda where mantras are the directly
Itihāsa (2) precepted knowledge by Ṛṣis. (Dṛṣṭa jñāna)
Smṛti • Āgamas are dialogue based revealed knowledge
Purāṇa (18) taught by Śiva to Parvatī. (Upadiṣṭa jñāna)
• Thus Nigama and Āgama both are Śruti because
Darśana (16) both are based on śrut paramparā (the listening
method of learning.)
Figure 1.1
Cont…
• Śruti is directly precepted knowledge of Ṛṣis, received by • Vedāṅgas are the Auxiliary Sciences to study Vedas.
later ones (through listening). It is without a known • Brāhmaṇas are Liturgical texts dominant of rituals.
beginning and the end. (anādi-ananta)
• Āranyakas are the extracts of the Brāhmaṇas and contain
• ‘Veda’ term represents the knowledge. (‘Vid’- jñāne)
the totality of ideas. These are the compositions got
• ‘Saṃhitā’ term represents the Spoken text which we have in created in the forest.
the name of Ṛk Saṃhitā etc.
• Upaniṣadas are one theme dominant Sciences extracted
• The language used in the written text of Vedas is from Āranyakas.
compositional language bound in a meter, so they are • Smṛti is recollected knowledge.
known as Chāndas.
• Kāvya is creative Knowledge.
• In order to preserve the vast body of literature which
possess important knowledge in oral form, Vedas are • The difference between the Prātiśākhya and the Sikṣā
preserved in many versions of recitation (oral). These (Phonetics) is that Prātiśākhyas reverse the process of
versions are known as Pāṭhas. analyzing sounds i.e. phonetics tell us how the word are
pronounced and then how they are received. While
• For each Veda, there are texts dealing with variations of
Prātiśākhyas tell how the word has been received and then
sounds of the same mantra during recitation by different
how sounds are produced.
people and in different geographical locations; and they are
known as ‘Prātiśākhya’. There are 21 branches of Ṛgveda.
Ṛk Prātiśākhya of Ṛgveda explains how to articulate 2085
varieties of ‘a’-kāra. So it can be said that they are dealing
with the phonetics of a particular school of text.
Refer Figure 1.1, 1.2, 1.3

Modes of Classification of Indian Knowledge Systems
Śāstra Śāstra
Śruti Smṛti Kāvya

Pauruṣeya Apauruṣeya
(Contingent) (Non-contingent)
Figure 1.3
Figure 1.4
Śāstra
Śāstra
Prabhusammita Suhṛdasammita Kāntāsammita Dṛṣṭa Prokta Upajñāta Vyākhyāna Kṛta
Figure 1.5 Figure 1.6

Cont…
• Apauruṣeya (Non-Contingent) knowledge systems consists • Dṛṣṭa is directly precepted knowledge.
of that knowledge which is not dependent on individual
• Prokta is taught by somebody, the first one who directly
person, time and space.
precepted that might be someone else.
• Pauruṣeya (Contingent) knowledge systems consists of
• Upajñāta means the sub discovery of knowledge. Ex-
that knowledge which is dependent on individual person,
Pāṇnini summarized the 10000 sutras of his preceding
time and space.
Grammarian- Vyāḍi, into 4000 in his grammar presented in
• Prabhusammita Śāstra consists of the words of an Aṣṭādhyāyī.
authority belong to universal laws and can’t be modified
• Vyākhyāna means the commentary texts.
like gravitational law etc.
• Kṛta means creative Knowledge system like Kāvya.
• Suhṛdasammita Śāstra is that where meaning is more
important than the words. Suhṛda literally means a friend.
Ex- Hitopadeśa, Nītiśatakam.
• Kāntāsammita Śāstra is that where words and meansing
both can subsidize to give a more important experience. In
this case sometimes the word and its literal meaning may
appear are unwanted and illogical but they both will
jointly produce a third important factor of bhava to feel.
Ex- poetry and poetic discourse (Kāvya).
Refer Figure 1.4, 1.5, 1.6

Vidyā Classification based on Kāvyamīmāmsā of Rājaśekhara
Parā Aparā
No Śāstra Śāstra Kāvya
Style of Mode of Language Structure Dialogue

Apauruṣeya Pauruṣeya Plot based
writing Perception based based based
Āgama -92 Itihāsa Gadya Dṛśya Saṃskṛta Paurāṅika Mahākāvya Vaidarbhī
Nigama –
Purāṇa (18) Padya Śravya Prākṛta Kālpanika Nāṭaka Gauḍī
4+1
Upa-veda-
Ānvīkṣakī Mixed Apabhraṃṣa Kalā-āśrita Ākhyāyikā Pāñcālī
4+1
Vedāṅga –
Mimāmsā Śāstra-āśrita Kathā Lāṭī
6+1
Figure 1.7
6/23/2020 Smṛti - 18 © Dr. Surabhi Verma Kathānaka 13
Cont…
• In Kāvyamīmāmsā by Rājaśekhara, Nāṭya as the 5th Veda, • Paurāṅika means the narrative or characters are from the
Itihāsa as 5th Upa-veda and Alaṃkāra Śāstra (Science of Paurāṅa while in Kālpanika, they are imaginative. In Kalā-
Figures of Speech) as the 7th Vedāṅga has been considered. āśrita, they are based on any of 64 kalās and in Śāstra-
• Ānvīkṣakī is the Science of investigation dominated with āśrita, they can be of any of the Śāstras.
Logic. • Mahākāvya has a popular hero (lokaprasiddha nāyaka) and
grand narrative.
• Mimāmsā deals with the interpretation of the texts. It has
two parts- one is Pūrva Mimāmsā and other is Uttar • Nāṭaka is acted one, may be small.
Mimāmsā.
• Ākhyāyikā is a small narrative.
• Pūrva Mimāmsā interprets the utterances and statements of • Kathā is a story.
Veda while Uttar Mimāmsā is Vedānta (Brahma Sūtra).
• Kathānaka is a dialogue based small narrative.
• Gadya is prose. Padya is poetry. Mixed one contains both
of them together. • Rīti means the style of dialogues (Vacana vinyasa kramaḥ
rītiḥ). It is of four types- Vaidarbhī is the style of Southern
• Dṛśya is visual like drama and Śravya is audible like
parts. Gauḍī is of eastern places. Pāñcālī belongs to north
poetry and story.
west and Lāṭī belongs to central part.
• Saṃskṛta means the standardized one while Prākṛta means
the natural one. All modern Indian languages fall under the
category of Apabhraṃṣa, whose 90-95% words are from
Saṃskṛta either as tatsam (same as the one before) or
Refer Figure 1.7
tadbhav (modified from the previous one).

14 Vidyā Sthānas (14 Domains of Knowledge) 64 Upa-Vidyās (64 Disciplines of Knowledge)
The 14 Domains are also counted as 18 by adding 4
others– Vārtā (Agriculture and Cattle breeding), Śilpa 64 Upa- Gīta
Śāstra (Architecture), Danḍa nīti (Science of Governance) Vidyās
and Kāmasūtra (Science of fulfilling desires). Vādya
Nṛtya
Vedas (4) Ālekhya (Painting)
Bhūṣaṇa Yojanā (Method of wearing ornaments)
Vedāṅga (6) Takṣak Karma (Carpentry)
Dhātuvāda (Metellurgy)
Purāṇa (18)
14 Vidyā Sthānas Prahelikā
(Domains of Knowledge) Kāvyakalā
Nyāya
Akṣar Jñāna (Caligraphy)
Ākara Jñāna (Mining)
Mīmāṃsā (2)
Mānasī Kalā (training the mind)
Dhāraṇa Mātṛkā
Dharmaśāstra
Kriyā Kalpa
-(refer Yājñavalkyasmṛti) Abhidhāna Kośa (Art of making Dictionary)
6/23/2020 Figure 1.8 © Dr. Surabhi Verma

Figure 1.9 15
Vaidika Literature
Ṛgveda
• The word ‘Veda’ is composed of ‘Vid-jñāne’ which means
the total knowledge source; so it is only one but for the sake Yajurveda
of understanding it has been classified into four Vedas. Vedas
Nāṭya is also considered as fifth Veda. Sāmaveda
• There are many Upa-vedas, mainly four are well accepted –
Ayurveda, Gandharva-veda, Sthāpatya-veda and Dhanur- Atharvaveda
veda.
• Vedāṅgas are six in number.
Śikṣā
• Śikṣā (Phonetics) deals with sound/phonemes.
• Kalpa (Performing modes) are four- Śrauta (Social conduct), Kalpa
Dharma (Individual conduct), Gṛha (Family conduct), Śulva
(Creation of Yajña kuṇḍa).
Vyākaraṇa
• Vyākaraṇa (Grammar) lays down the rules for structuring Vedāṅga
sentences.
Chanda
• Chanda (Meter) is rhythmic pattern of mantras.
• Nirukta (Dictionary) is relation of word with its meaning. Nirukta
• Jyotiṣa (Astronomy) is related with planetary positions for
understanding seasonal variation. Jyotiṣa
6/23/2020 © Dr. Surabhi Verma Figure 1.10 16

Ṛtvika
The one who performs yajña in two seasons is known as Ṛtvika.
Ṛtvika
Ṛgveda Yajurveda Sāmaveda Atharvaveda
Hotā Adhvaryu Udgātā Brahmā
Figure 1.11
Mantra
MANTRA
ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA
ŚUKLA KṚṢṆA
10580 + 1/4 1875 5987/6000
YAJURVEDA YAJURVEDA
MĀDHYANDIN/ (KAṬHA) PŪRVĀRCIKA UTTARĀCIKA

KĀṆVA
VĀJASNEYI
SAṂHITĀ 3093 650 1225
SAṂHITĀ
1975 2086
Figure 1.12
Characteristics of Indian Knowledge Systems
• The Vedas are not the copyright material of any person and in order to establish this freely available status of Ultimate
Knowledge treasure, they have been nominated as “Apauruṣeya” (Not created by puruṣa or person).
• Ṛṣis are Mantra Dṛṣṭā – who directly percepts the knowledge; and not the mantra Śṛṣṭā -the creator of knowledge.
• There is no question of authorship as declaring oneself the original or the beginner author in Indian Knowledge Systems.
• The knowledge in totality is free and non measurable. So any attempt of presenting it again and again will only provide a way
of sharing it whenever it is forgotten but it never becomes the subjective copyright material of any person. This is the view of
Indian Intellectual Tradition and clearly visible in Indian Knowledge Systems.
• The way of discourse in Indian Knowledge Systems to conclude and establish the doctrines is based on the Vāda paramparā.
• Vāda literally means the disputation. A kind of mutual debate where the way of analysing different aspects is done by
presenting a prima facie view (pūrva pakṣa) followed by rejoinder (uttar pakṣa).
• There is perfect politeness in mentioning all the previous acāryas and possible doubts or questions that could have been raised
in all compendiums before putting up the rejoinder. This method in turn shows the continuity of Indian Knowledge Systems and
also the deep inclination of Indian psyche towards the quest of Ultimate Knowledge.
• A trend of curiosity or jijñāsā free from prejudices is found in Indian Knowledge systems to begin the discourse (Ex: Athāto
brahma jijñāsā, Athāto dharma jijñāsā)
• There is mutual consistency and agreement between Śāstra and Loka. They both become evidence for each other in proving and
refuting logics.

Cont…
• The Indian Knowledge Systems posses a shared vocabulary.

• These systems are devoid of the vertical evaluation of superiority and inferiority. All the systems possess equal weightage
and importance.
• They tend to surpass the state of appearance of differences, leaning to the quest of unified ultimate.
• Indian Knowledge Tradition starts with curiosity and trespasses the ‘Neti’ i.e. ‘it is not the end’. This signifies alive
tradition of knowledge.
• This tradition considers the expansion of the existence from all the visible aspects to that whatever is invisible.
• Indian Knowledge Systems have an Empirical aspect. Empirical means experiential. So the realized knowledge is the
ultimate level of knowledge and experience is the ultimate evidence in knowledge process.
• Contingent Śāstra (pauruṣeya) are Space-time-person relative while in-contingent Śāstra (apauruṣeya) are free from the
limitations of space-time-person. They are always relevant.
• At the first level, the knowledge of Vedas is through witnessing the mantras (sākṣātkṛta) then this knowledge become
upadiṣṭa (taught) in nature.
• Indian Knowledge systems accept that every organism undergoes a biological journey of life and death simultaneously the
journey of self is also undergoing. This means the journey of appearance and disappearance of energy continues. As the
energy can neither be destroyed nor be created, it just undergoes the change of form.

Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Vedānta and Kashmir Śaiva Darśana
• Darśana is one of the Indian Knowledge Systems.

• The term ‘Darśana’ means ‘that through which we perceive’.
• Nyāya system deals elaborately with the gross and material
dimensions of perception with logic. Gautama is known
founder scholar of this system.
• Vaiśeṣika system categorizes the substances in existence.
Kaṇāda is known founder scholar of this system.
• Sāṃkhya system lays down the most widely accepted
ontological entities. Kapil is known founder scholar of this
system.
• Yoga system is applied portion and explains the relationship
of Consciousness and matter. Patañjali is known founder
scholar of this system.
• Sāṃkhya and Yoga are dualistic system of knowledge.
• Vedānta and Kashmir Śaiva is non dual systems of Darśana
Śāstra.
Figure 1.13
Unit 2: Consciousness, its Dimensions and Nature
1. Consciousness: Definition and Nature 2. Meaning of the term ‘Consciousness’ and
• Consciousness is the quality or state of being aware of ‘Sciousness’
an external object or something within oneself. It has • The term ‘Consciousness’ involves a subject-object
been defined as: subjectivity, awareness, the ability to relationship and the ontological categories about
experience or to feel, wakefulness, having a sense of ultimate existence in different Indian knowledge
selfhood, and the executive control system of the mind. systems surpass this subject object relationship, so the
• In the earliest writings on the subject of Consciousness, non dual-ness or the presence of a single ultimate one
contained in Upaniṣads & Indian Knowledge Systems, cannot be perfectly explained by the term
it has been described in the name of ‘Puruṣa’, ‘Citi’, ‘Consciousness’.
Brahman’ etc.
• But in lack of any more appropriate term in translation
• In broad sense, Consciousness is the whole Energy of this has been widely used.
the universe, that was explained by Einstein in his
• However in comparison to this term ‘sciousness’ might
E=mc²; while at subtlest level, it is the energy (e)
be more near to the original Sanskrit words to denote
present in each and every creature whether it is living
the abstractness and non dual-ness as intended by
object or a dead particle.
Indian knowledge systems.

Deviation states of Consciousness
• Ultimate Consciousness or total energy becomes functional,
it shows up in different states.
• These are the three stages of deviations and expresses the
states of Jāgrta, Svapna and Suṣupti.
• When the consciousness is outwardly directed and sensory-
motor responses are highly functional, the state of maximum
grossness appears and termed as Wakened State (Jāgrta). wakened dream
• When Consciousness undergoes second deviation and
represents somewhat subtler aspects, the state is known as
Dream (Svapna) where manas is dominating in functionality.
• When Consciousness represents the state of ‘no knowledge’
and highly condensed into the subtlest aspects, then it is
Deep Sleep State (Suṣupti). deep sleep
• The Consciousness transits from wakened to dream and from
dream to deep sleep and vice versa.
• The trance of consciousness can occur from deep sleep to
wakened state also.
Figure 2.1
Unit 3: The Cognitive Process
2. Three constituents of the triangle of cognition
1. The meaning of the term ‘Darśanam’
• The Cognitive Triangle has three constituents -
• ‘Dṛśyate anena iti darśanam’ – this means ‘that through which
we perceive’is known as Darśana. The root is ‘Dṛś’. a. The object of Cognition (Prameya): The substance under
investigation.
• So Darśana Śāstra is the discipline dealing with the science of
inner and outer world of self precepted directly. b. The means of Cognition (Pramāṇa): The mode of
investigation.
• There is collection of 16 darśanas in the compendium of Sarva-
darśana-saṃgraha written by Madhvācārya. c. The Cognizer (Pramātā): The one who is performing the
investigation.
• Darśanas present in Darśana Śāstra can be ideally classified as –
• In cognition process the Cognizer is of utmost importance. The
1. Non-dual: Non dual darśanas put up one Ultimate Reality.
concept and number related with Cognizer varies with the level of
2. Non-Dual cum Dual: Non dual cum Dual accept both i.e. One
knowledge attained.
Ultimate Reality and Differential Reality.
• There are three dominant means of Cognition– Direct Perception,
3. Dual: Dual darśanas accept the Differential Reality dominantly
Inference and Verbal Testimony.
though it is also leading to one Ultimate.
• The number of objects of Cognition vary as per the level of
6/23/2020 understanding.
© Dr. Surabhi Verma 24
Cont…
3. Cognitive Process
• The cognitive process involves the three things which are
not in direct intercourse still the knowledge is gathered. The
Knowledge
• This process of acquiring knowledge necessarily involves
object to be cognized, means to cognize and the cognizer.
• Through the perfect joining of these three constituents the Means of
Cognition
knowledge is achieved. (Eyes)
• In Indian Knowledge Systems, this process of acquiring

knowledge is dealt with the name ‘Darśana’.
Cognisor
Object of
• The acquired knowledge is termed as Pramiti. Cognition
(The
Person)
(Books)
• If the acquired knowledge is valid it becomes Pramā.
• If the acquired knowledge is invalid, it is known as
Apramā.
Figure 3.1

Darśanas At a Glance
NYĀYA-VAIŚEṢIKA : 1/MULTIPLE
SĀṂKHYA-YOGA : 1
VEDĀNTA : 1
KASHMIRA ŚAIVA: 7
Darśana
NYĀYA-6 NYĀYA-4
VAIŚEṢIKA : 7 VAIŚEṢIKA : 4
SĀṂKHYA : 24+1 SĀṂKHYA : 3
YOGA : 25+1 YOGA : 3
VEDĀNTA : 2 VEDĀNTA : 6
KASHMIRA ŚAIVA: 36 Figure 3.2 KASHMIRA ŚAIVA: ALL & NONE
Unit 4: Cognitive Process in few Indian Knowledge Systems
1. Nyāya - Vaiśeṣika
• Nyāya is the system of Logic. The most significant contribution of i. Ontology (Tattva-mīmāṃsā) of Nyāya
this system is Logic and Causation Theory (Kārya-kāraṇa-vāda) Vaiśeṣika
• The Nyāya System is based on text known as the Nyāya Sūtras, • The term ‘Tattva-mīmāṃsā’ means Ontology.
written by Gautama. ‘Tattva’ is the Sanskrit term used to denote the
basic substances of creation. The term ‘mīmāṃsā’
• Vaiśeṣika system is the system of elaborate categorization of existence. means ‘to analyse’.
• The Vaiśeṣika System is based on text known as the Vaiśeṣika Sūtras, • The ontology is the systematic study of the objects
written by Kaṇāda. of cognition.
• Each Darśana can be studied under the following two heads – • There are seven categories of existence which can
1. Ontology (Tattva-mīmāṃsā) be called as objects of cognition in Vaiśeṣika System
while this number is six in Nyāya System.
2. Epistemology (Pramāṇa-mīmāṃsā)
• These categories are known as Padārtha. Because
• The procedure of manifestation is described through the Metaphysics of being seven in number Vaiśeṣika System
of each system. describes it as Sapta- Padārtha.
• This metaphysics includes the necessary theories in each system. • Nyāya System does not accept Abhāva in the
• For the sake of a comfortable study, here both the systems are clubbed category of existence. So the number of objects of
together due to similarity in postulations upto a greater extent. Though cognition in Nyāya System is six.
the differences will be explained at contexts.

NYĀYA-VAIŚEṢIKA
Darśana
DRAVYA:9
GUṆA:24 PRATYAKṢA
KARMA:5 ANUMĀNA
SĀMĀNYA:2 UPAMĀNA
VIŚEṢA: INFINITE ŚABDA
SAMAVĀYA: 1
ABHĀVA: 4
Figure 4.1
6/23/2020 © Dr. Surabhi Verma

Cont…
ii. The Concept of Padārtha
5. Viśeṣa – These are differential characteristics
• The term ‘padārtha’ means the categories of existence. present among different substance. They help us to
• These categories are seven in number- differentiate one from another. They can be infinite
1. Dravya – There are 9 substances like Ākāśa, Vāyu, Agni, Jala, in number. Example- The color of hairs of one
Pṛthivī, Kāla, Dik, Ātmā and Manas. human being differs from the other, which helps to
2. Guṇa – There are 24 properties present among different differentiate one from the other.
substances. 6. Samvāya – This is the eternal property present in
3. Karma – These are 5 in number i.e. upward movement, all and remains all the time. The eternal properties
downward movement, expansion, compression and locomotion. are in permanent relationship in all the substances.
The permanent relationship means that the two or
4. Samānya – The general characteristics present in different
more than two propertie are mutually dependent,
substance. It is of 2 types and can be understood as Genus and
i.e. on the destruction of one, the other also gets
Species.
destroyed. In Sanskrit, it is reflected through ‘tva’
a. General characteristics residing in a larger area of speculation are suffix. Example-
known as Para Sāmānya. Example- In Homo Sapiens – ‘Homo’ is
a. Humans have humanity. (िनुष्र्े िनुष्र्त्त्वं)
the genus which means that larger group consists of the same
characteristics, so ‘Homo’ is the Para Sāmānya. b. The pot consists potness. (घटे घटत्त्वं)
b. General characteristics residing in a somewhat smaller area of c. The cloth has clothness. (पटे पटत्त्वं)
speculation in comparison to Genus. Example- Homo Sapiens
Here Humanity, Potness and clothness reside in their
‘Sapiens’ is the species which means that a small group than a
substratum with an eternal relationship, so the
large one of Genus, consists of the same characteristics, so
relationship is called as Samavāya sambanddha.
‘Sapiens’ is the Apara Sāmānya.
Cont…
iv. Pramāṇa mīmāṃsā:
7. Abhāva: This means the absence of something. It can be classified in
four types. • The term ‘Pramāṇa’ means the mode of cognition and
‘mīmāṃsā’ defines analysis. So Pramāṇa mīmāṃsā is the
1. Absence prior of Existence (Prāgabhāva): Ex-There is no picture
understanding of the objects of Cognition.
in this slide.
• The systematic study of the means of cognition is known
2. Absence after destruction (Pradhvaṃsābhāva): Ex- There is
as Epistemology.
absence of a building which was destructed last year.
• The scholars of Nyāya and Vaiśeṣika classified the
3. Mutual Absence (Anyonayābhāva) :Ex- There is absence of duster
Knowledge in two categories-
on this table while it is present on the other.
1. Valid (Pramā)
4. Absolute Absence (Atyantābhāva): Ex-There are no horns on the
rabbit. 2. Invalid (Apramā)
iii. Causation Theory: • Four Valid means (Pramāṇa) of cognition for obtaining
• The Cause and Effect relationship has been explained by this System as valid knowledge (Pramā) –
Causation Theory. The discourse says that there is always a cause for 1. Direct perception (Pratyakṣa)
every effect. Kāraṇa (Cause/Reason) are of three types- 2. Inference (Anumāna)
1. Samvāyī Kāraṇa (Material Cause) - The permanent or eternal cause 3. Comparison (Upamāna)
is known as material cause. Example- Thread of a cloth.
4. Verbal Testimony (Śabda).
2. Asamvāyī Kāraṇa (Immaterial Cause) – The cause which is not in
permanent relationship with material is known as Immaterial • Invalid means of knowledge includes -
Cause. Example- The color of the thread which gives the color to 1. Memory (Smṛti)
the cloth. 2. Doubt (Saṁśaya)
3. Nimitta Kāraṇa (Instrumental Cause)- The one who becomes 3. Error (Viparyaya)
Instrument in different process. Example- The weaver of the cloth.
4. Hypothetical Reasoning (Tarka)
Direct Perception (Pratyakṣa)
Means of Cognition
• Pratyakṣa (perception) occupies the foremost position in the
Nyāya epistemology.
• Perception is defined as a 'non-erroneous cognition which is
Direct produced by the intercourse of sense-organs with the objects'.
Perception
• Perception can be of two types- laukika (ordinary) and alaukika
Inference (extraordinary).
Vaild 1. Ordinary Perception: Ordinary (Laukika or Sādharana) perception
Comparison is of six types –
a. visual-by eyes
Verbal
Testimony b. olfactory-by nose
Knowledge c. auditory-by ears
Memory d. tactile-by skin
e. gustatory-by tongue
Doubt 2. Extra-ordinary Perception: Extraordinary (Alaukika or
Invalid Asādharana) perception is of three types-
Error
a. Samanyalakṣanā (perceiving generality from a particular object).
Hypothetical b. Jñanalakṣanā (when one sense organ can also perceive qualities not
Reasoning attributable to it, as when seeing a chili, one knows that it would be
bitter or hot).
Figure 4.1 c. Yogaja (when certain human beings, from the power of Yoga, can
perceive past, present and future and have supernatural abilities,
either complete or some.

Cont…
Stages in Direct Perception Anumāna (Inference)
• The Naiyāyikas maintain two modes or stages in • Anumāna (inference) is one of the most important
perception- contributions of the Nyāya.
1. Indeterminate Direct Perception: The first is called • Inference can be classified into 3 types-
nirvikalpa (indeterminate), when one just perceives an 1. Purvavat (inferring an unperceived effect from a
object without being able to know its features. perceived cause).
2. Determinate Direct Perception: The second is savikalpa 2. Śeṣavat (inferring an unperceived cause from a
(determinate), when one is able to clearly know an perceived effect).
object. 3. Samānyatodṛṣṭa (when inference is not based on
• All laukika and alaukika pratyakṣas are savikalpaka, causation but on uniformity of co-existence).
but it is necessarily preceded by an earlier stage when it • Anumāna can be of two types:
is indeterminate.
1. Inference for oneself (Svarthānumana, where one does
• There is yet another stage called Pratyabhijñā, when not need any formal procedure, and at the most the last
one is able to re-cognise something on the basis of three of their 5 steps).
memory.
2. Inference for others (Parathānumana, which requires a
systematic methodology of 5 steps).

Cont…
Upamāna (Comparison)
Five Steps of Inference
• Upamāna, which can be roughly translated as comparison,
1. Pratijñā (pre-position/propose)- to hypothesize. Ex: is the knowledge of the relationship between a word and the
there will be rain. object denoted by the word.
2. Hetu (reason) – the cause to prove the hypothesis. Ex: • It is produced by the knowledge of resemblance or
there are clouds in the sky. similarity, given by someone about some pre-description of
3. Udāharaṇa (example)- example for comparison. Ex. the new object beforehand.
Yesterday I saw raining from the clouds. • Example- We recognize a calf as a child of cow because of
4. Upanaya (application) – application of the example. Ex: its resemblance with a cow. This is Upamāna.
so today there are clouds, it will rain.
5. Nigamana (conclusion) – to conclude. Ex. There will Śabda (Verbal Testimony)
be rain.
• A detailed analysis of error is also given, explaining when • Śabda or verbal testimony is defined as the statement of a
Anumāna could be false. trustworthy person (āptavākya), and consists in
understanding its meaning.
• It can be of two types-
1. Vaidika (Vedic), which are the words of Vedas.
2. Laukika, or words of trustworthy person.

2. Sāṃkhya-Yoga
i. Ontology of Sāṃkhya System SĀṂKHYA DARŚANA
• Kapila, the founder of Sāṃkhya Darśana categorized 25
elements of creation among which two are principle
elements known as Prakṛti (primordial, un-manifested
matter) and Puruṣa (Consciousness).
• These 25 elements are the objects of cognition.
• This system considers three principle elements of
creation i.e. sattva, rajas and tamas.
• These elements produce effect at two levels – mental
and physical.
• The detailed ontology has been described in the
Metaphysics subhead.
ii. Epistemology of Sāṃkhya System
• Epistemology of Sāṃkhya System accepts three main
means of Cognition.
• Direct Perception, Inference and Verbal Testimony are
the three accepted means of cognition.
Figure 4.2
• Sāṃkhya System do not accept Comparison as a
separate means of cognition. They consider it as a part
of Inference.

Cont…
iii. Sāṃkhya Metaphysics Puruṣa Prakṛti
• Puruṣa is described as- ‘puri śarīre vasati anena iti

Mahat /
puruṣaḥ’ which means the one who dwells within this Buddhi
body is the Consciousness. So Puruṣa is conscious,
inactive and attribute less (nirguṇa).
• In contrast Prakṛti is the un-manifested primordial Ahaṃkāra
matter - the evolvent of all that is manifested and
evolved.
• The first evolute of Prakṛti is Mahat or Buddhi. Its Sattva Rajas
(impelling to
Tamas
dominant dominant
product is Ahaṃkāra. both sattva
evolutes
evolutes and tamas)
• The five senses, five actions/motors and manas are
produced from Ahaṃkāra when sattva is dominant.
• The five Tanmātrās are also produced from Ahaṃkāra Pañcajñānen Pañcakarme Pañca-
Manas
driyā ndriyā Tanmātrās
when tamas is dominant.
• The five gross states of matter (Pañcabhūtas) are
produced from Tanmātrās, each subtle state gives rise
Pañcabhūta
to each gross state.
Figure 4.3
Sāṃkhya Metaphysics

Cont…
Subtle body in Sāṃkhya Gross body in Sāṃkhya
Characteristics of Subtle Body- • Jñāna Aṅga (Sense Organs) - Karṇa, Tvachā,

Netra, Jihvhā, Nāsikā - Originate from Pañca
• The subtle body is described as ‘Pūrvotpannamaśaktam niyatṃ
Bhūta
mahadādisūkṣmaparyantam. Saṃsarati nirupabhogam • Karma Aṅga (Action Organs) - Mukha, Hasta,
bhāvairadhivāsitam liṅgam’. This means the Subtle body has Pāda, Pāyu, Upastha - Originate from Pañca Bhūta
following characteristics-
1. It is born first. 6. It can trespass i.e. it is
2. It is powerless. movable.
3. It is eternal. 7. It can’t consume.
4. It starts from Mahat/Buddhi. 8. It is seated in all the bhāvas

i.e. it is present in all existent
5. It ends at Pañcatanmātrās. material.
18 Constituents -
• Mahat/Buddhi
• Ahaṃkāra
• Manas
• Pañcajñānendriyā - Śrotra, Tvak, Cakṣu, Rasanā, Ghrāṇa
• Pañcakarmendriyā - Vāk, Pāṇi, Pāda, Pāyu, Upastha Figure 4.4
• Pañcatanmātrās - Śabda, Sparśa, Rūpa, Rasa, Gandha Three Principle Elements of
• Five Bhūtas – Ākāśa, Vāyu, Agni, Jala, Pṛthivī Manifestation
iv. The Cognitive Apparatus and Cognitive Cycle in Sāṃkhya System
• Manas, Buddhi, Ahaṃkāra, Senses and Actions are

the part of Cognitive Apparatus.
• Buddhi – Decision Making. (Niścayātmikā
Buddhi)
• Manas - Selection among the options available.
(Saṁkalpa Vikalpa)
• Manas is Ubhaya indriya (Bi-modal) because it can
receive the stimulus and it can respond to the
stimulus.
• Senses are the receptors for receiving stimulus.
• Motors respond to the processed stimulus.
• Sense and Action organs are gross in nature. They
can be of different shape and size among the
different organisms.
• Ahaṁkara is dominant I-ness.
Figure 4.4
The Cognitive Cycle
Yoga System
i. Ontology of Yoga System ii. Epistemology of Yoga System
• The Yoga System considers 25+1 elements of creation. • The Yoga System accepts three means of cognition.
• The scholars of Yoga System are in agreement with 25 • There is only one difference between the Sāṃkhya and
elements of Sāṃkhya System and they add one more Yoga System. Sāṃkhya System accepts Direct Perception,
element ‘Īśvara’, making 26 elements as the objects of Inference and Verbal testimony while Yoga System accepts
Cognition. Direct Perception, Inference and Āgama.
• The Yoga System consider Citi and Citta as two most • ‘Āgama’ term is used in place of Śabda Pramāṇa. Āgama
important objects of cognition. means the meaning understood or comprehended by the
listener when a trustworthy person teaches while Śabda
• Yoga System considers the same two principal elements Pramāṇa is the authoritative words.
of Sāṃkhya System in the name of Citi (Puruṣa) and Citta
(Prakṛti). • In Śabda Pramāṇa (Verbal Testimony) the words are more
important like of Vedas. But in Āgamas, the role of listener
• The main focus of Yoga scholars was on investigating the becomes more important.
relationship of Citi and Citta. They were interested in
understanding the mutual relationship of primordial matter • As such Yoga System do not prescribe to use the means of
with Consciousness. So here the Citta and the method of cognition because it focusses on the upgradation of the
upgradation of Citta is elaborately described. software (Citta) the humans posses. In that upgradation
these means of cognition become an obstacles and so they
have been narrated under the head of fluctuations of
Consciousness in Yoga Sūtras.

iii. Metaphysics of Yoga System The Reflection Theory
• Because of being devoid of consciousness, buddhi cannot catch the shape
• The Yoga system is focused on upgradation of Citta. of the objects. When the pure consciousness gets reflected in the non
• Citta has five stages- Kṣipta, Mūdha, Vikṣipta, Ekāgra conscious citta (buddhi), citta serves as the mirror and pure consciousness
and Niruddha. forms its image, this image is said to be as Reflected consciousness.
• The Pure Consciousness is named as Citi. The • Reflected consciousness is not the same as the pure consciousness
characteristics of Citi in this system are – because it becomes changed due to the properties of the mirror i.e. citta,
1. Unmodifiable which consists of three gunas– sattava, rajas and tamas. Along with that
the mirror also gets changed because it starts behaving like conscious one.
2. Non sequential
3. Witnessing the objects
4. Pure in nature
5. Possessing Infinite powers
• The Citta functions as mirror or surface on which Pure
Consciousness gets reflected. The characteristics of Citta
are-
1. It is trigunic in nature i.e. composed of Sattva, Rajas
and Tamas.
2. Sattva lightens the body and illuminates the intellect,
rajas creates activity and tamas covers up the intellect
creating heaviness in bodies.
3. The Reflected Consciousness shows up with the
properties of Citta. Figure 4.5
The Concept of Pure and Reflected Consciousness
(As per the YogaDarśana)
Citta–The Cognitive Apparatus of Yoga System

Fluctuations of Consciousness
• The fluctuations or distractions for the Reflected Consciousness are
categorised as Pañca-Vṛtti –
1. Kliṣṭa – kleśhetukāḥ karmāśayapracayaḥ kśetrībhūtāḥ kliṣṭāḥ.
• Those who are produced by kleśa, are the store houses of activities
performed and their impressions are known as afflicted fluctuations or Direct
modification of Consciousness. Kleśas (sufferings) are five in number – Perception
Avidyā (Ignorance), Asmitā (Dominated I-ness), Rāga (Attachment), Dveṣa
Pramāṇa Inference
(Malice/Hatered) And Abhiniveśa (Fear of Death).
1. Pramāṇa (Means of Cognition)- Viparyaya Āgama
• Pratyakṣa = Viśeṣa dominated Vritti
Kliṣṭa
• Anumāna = Samānya dominated (Afflicted/Painful)
Vikalpa
• Āgama = Artha Vṛtti (the meaning understood by the listener after hearing
the words of the trustworthy person) Nidrā
2. Viparyaya=Illusory knowledge Fluctuations Smṛti
3. Vikalpa = Devoid of real object, meant by the word only
4. Nidrā = Devoid of Wakened and Dream state (Dreamless Sleep/deep Knowledge about
Akliṣṭa
sleep) difference between
(Non-afflicted/Non primordial matter and
5. Smṛti = Memorizing the experienced meaning painful) Consciousness
2. Akliṣṭa – khyātiviṣayāḥ guṇādhikāravirodhinyāḥ akliṣṭāḥ.
• Those who produce the discriminative knowledge of Prakṛti (matter) and
Puruṣa (Conciousness), and stop the imbalances among the three basic
constituents (guṇas: sattva, rajas and tamas) so that the state of Niruddha Figure 4.8
Citta can be established are known as Akliṣṭa or non afflicted fluctuations of
Consciousness.
Cycle of Fluctuations and Impressions How to restrict the fluctuations…?
• There are three steps leading to the complete stopping of all

• The three types of fluctuations– Sātvika, Rājasika the fluctuations. These are prescribed by Yoga System to
and Tāmasika lead similar type of impressions. follow in order to attain the stage of highest level of Samādhi.
• Dominancy of Sātvika impressions leads to the
1. Vṛtti nirodha- restriction of five categories of fluctuations
exit from the cycle of bondage. in meditation.
• So the prescription to dominate the Sātvika
impressions is given in the text of Yoga in order to 2. Pratyaya nirodha- restriction of presented ideas (pratyaya)
in the various types of conscious ecstasy (Samprajñāta
condense the dissipated energy and get relieved
Samādhi).
from all the sufferings.
Dominancy of 3. Saṃskāra nirodha- restriction of sublime activators
Sātvika impressions (Saṃskāra) in the supra-conscious ecstasy (Asamprajñāta
leads exit from Cycle Samādhi).
Saṃskāra nirodha
Fluctuations Impressions (restriction of
sublimal activators
Sātvika Sātvika Pratyaya nirodha
or impressions)
(restriction of
Rājasika Rājasika Vtṛti nirodha presented ideas)
Tāmasika Tāmasika (stopping of
fluctuations of
Consciousness i.e.
attaining the
Niruddha State of
Citta)
6/23/2020
Figure 4.9 © Dr. Surabhi Verma
Figure 4.10 45
The Cycle of Sufferings
• The cycle of sufferings keeps on moving and the bound

individual does not realize its mobility.
• The bound individual remains moving in the same cycle
again and again in the lust of attaining the pleasure
(Sukha).
• The bound Individual is delimited in its powers, so
doesn‘t realize the fact that he/she is getting entangled
in the cycle because of one‘s own lust for pleasure
which is in its real sense is a delimited happiness or can
be called as Sukhābhāsa means it is just an appearance
of the pleasure not the real pleasure.
• So the bound individual is supposed to desire for the
attainment of ultimate Happiness rather than for the
delimited one which is mere an appearance.
Figure 4.11
Cont…
• The lust of the pleasure is immediately followed by the Rāga
which shows its presence in stages, still the bound individual
does not realize that this is something temporary (not
eternal). So the bound individual tries to hold on to the same
attained pleasure for a long time even if the cycle of
sufferings has moved on, this is the situation which creates
strong captivation of the Attachment and makes the individual
suffer more and more.
• After this point of suffering there comes the reactionary
response of Consciousness which tries to cross the
delimitation of the powers of bound individual. They are
termed as the by-products of the sufferings.
• These by-products are Krodha (Anger), Frustration,
Depression, Anxiety, mood fluctuations etc. Among which
Anger is the most dominating by-product. Rest of the by- Figure 4.12
products show their impact on The Consciousness of the
bound individual in due course of time slowly but anger
appears abruptly and immediately.

Non-Attachment and Detachment How to practice (Abhyāsa) Non-Attachment..?
• The practice of controlling the fluctuations of the

• Some persons translate the Vairagya as Detachment Consciousness is Abhyāsa.
while some use the term Non-Attachment.
• The stage of Citta where Sattva dominates over the other
• Vairagya is of two types- 1. Para 2. Apara two gunas (i.e. the state of Ekāgra Citta) is the state of
• Apara Vairagya is Non-attachment while par vairagya constant flow of Consciousness. For maintaining this
is detachment. constant flow of Consciousness mental practice is being
• Non attachment is to perform action without done. This mental practice is named as Abhyāsa.
expectation of its fruit. • The means of practice which are necessary of maintaining
this constant flow of Consciousness are classified into two
• Detachment is the establishment of discriminative categories-
knowledge between Prakṛti (primordial matter) and 1. Bahiraṅga (External) – Yama, Niyama, Āsana, Praṇāyāma,
Puruṣa (Pure Consciousness). [ित्परं Pratyāhāra.
पुरुषख्र्ािेगुणवैिृष््र्ि् । ]
2. Antaraṅga (Internal) – Dhāraṇā, Dhyāna, Samādhi
• The practice becomes strong and firm when the means of
practice are accomplished for long term, constantly and
faithfully.
• This kind of firm practice becomes hard to be deviated from
the one-pointedness or Ekāgra state of Citta, so the
fluctuations become ineffective.

THE COMPLETE PURPOSE OFYOGA IS THE REALISATION OF THE PURE CONSCIOUSNESS
PC
KṢIPTA MŪDHA VIKṢIPTA EKĀGRA NIRUDDHA
ACTIONS
& SENSES
BREATH
Yama, Niyama and Āsana Prāṇāyāma Prtyāhāra Dhāraṇā Dhyāna Samādhi
Efforts to Dhyāna
overcome brings Samādhi is
Efforts to overcome troubles of Mūdha & Kṣipta Citta. troubles of Ekāgra established in
Vikṣipta Citta. Citta. Niruddha Citta.
Figure 4.13
6/23/2020 49
© Dr. Surabhi Verma
The Manifestation of Pure Consciousness
PC
ACTIONS
& SENSES
BREATH
Yama, Niyama
& Āsana Prāṇāyāma Prtyāhāra Dhāraṇā Dhyāna Samādhi
Efforts to Dhyāna
overcome Samādhi is
Efforts to overcome troubles of Mūdha & Kṣipta citta. Brings established in
troubles of Ekāgra
Vikṣiptacitta. Niruddha citta.
citta.
Figure 4.14
6/23/2020 50
The Reversal of Manifestation
( The Journey of Reflected Consciousness Towards Pure Consciousness )
PC
ACTIONS
& SENSES
BREATH
Yama, Niyama
Efforts to Dhyāna
troubles of Ekāgra
citta.
Figure 4.15
Yoga is The Means of Reverse Journey
IN YOGA EACH ASPECT IS TRAINED.
PC
ACTIONS
& SENSES
BREATH
Yama, Niyama
Efforts to Dhyāna
troubles of Ekāgra
citta.
Figure 4.16
6/23/2020 52
Steps of Yoga
(As per Pātañjala Aṣṭāṅga Yoga)
Towards Realization & Liberation
Samādhi
Dhyāna
Dhāraṇā
Pratyāhāra
Prāṇāyāma
Āsana
Niyama
Yama
Figure 4.17
Bahiraṅga
(External means of Practice/Abhyāsa)
Yama, Niyama, Āsana, Praṇāyāma, Pratyāhāra.

6/23/2020
Yama
• The five parts of yama (ahiṃsā, satya, asteya, brahmacarya & aparigraha),
are known as
Mahāvrata.
• Ahiṃsā (Non –violence) is the first ladder which should be practiced whole
heartedly in a holistic manner. It strengthens the compassion (anugraha) which
is an attribute of Pure Consciousness.
• Satya (Truthfulness) is the addressing the reality as it is. It should be practiced
with
intelligence for the greater interest.
• Asteya (Non-stealing) is the practice of controlling the greed.
• Brahmacarya (Celibacy) is the controlling of senses and actions along with
manas. It is a kind of behaviour needs to be practiced for the realization of
Pure Consciousness (brahma).
• Aparigraha (Non Possession) is the behaviour of non accumulation of wealth
and worldly belongings. It will strengthen the renunciation (using the
manifested ones in a quantity needed for one‘s survival).
Figure 4.18
• They regulate the energies of body, that results in a surplus of energy, which
can be used for the spiritual transformation of the personality.
• These five rules harmonize the relationship with the other beings.
• The five Yamas help in producing satvika fluctuations of Consciousness.

Niyama
• The five rules or niyama are Śucha, Saṃtośa, Tapas,
Svādhyāya and Iśvar- Praṇidhāna.
• Śucha is the purity within and outside both. This is important at
both the levels – mental and physical.
• Saṃtośa is self satisfaction which is the cause of enforcement of
complete satisfaction that is a power of Pure Consciousness.
• Tapas is for increase in the efficiency of the performance of an
individual in accomplishing the tasks.
• Svādhyāya stands for two meanings – one is the study of
oneself i.e. of Pure Consciousness and the other is the study by
oneself i.e. by one‘s own efforts.
• Iśvar-praṇidhāna is the way towards the unconditional surrender
for one‘s own infinite form in order to become infinite. Figure 4.19
• They harmonize the relationship to life and to the
transcendental reality.
• They help in breaking the cycle of Kleśas (sufferings).

Āsana Pratyāhāra
• The practice of both āsanas and breath control leads to the
• Āsanas give the body a much comfortable and stable progressive desensitization that shuts out external stimuli.
posture, which gives immediate change in the mood and
facilitates their endeavour to concentrate the mind. • Now the person comes alive in the inner
• environment of their mind.
• A certain group of postures – known as seals (mudrā) are
especially potent in altering one‘s mood because they • When consciousness is effectively sealed off from the
have a more intense effect on the endocrine system of the external environment, this is a state of sensory inhibition,
body. or Pratyāhāra.
• They help in maintaining the Consciousness internally. • Prāṇāyāma and Pratyāhāra helps in overcoming the
troubles of Mudha Citta.
Yama, Niyama and Āsanas help in overcoming the
troubles of Ksipta Citta.
Prāṇāyāma
• In Prāṇāyāma, prāna is the vehicle for the ascent of
attention within the body, the focussing of awareness
along the bodily axis towards the brain; attention
ascends and leads to more and more subtle experiences.
• In the final stage of this process, the prānic energy is
guided into the topmost psycho- energetic system
(cakra) at the crown of the head.
• When prāna and attention come to be fixed at that spot,
the quality of consciousness may change radically,
yielding the ecstatic state (Samādhi).
Flow of Energy after Yama, Niyama, Āsana, Prāṇāyāma and Pratyāhāra
After Pratyāhāra, the flow of energy reaches upto the level of Vikṣipta citta.
Energy flow
PC
ACTIONS
& SENSES
BREATH
Yama, Niyama
Energy flow
Efforts to Dhyāna
troubles of Ekāgra
citta.
Figure 4.20
6/23/2020 58
Antaraṅga
(Internal means of Practice/Abhyāsa)
Dhāraṇā, Dhyāna, Samādhi

6/23/2020
Dhāraṇā
• Dhāraṇā is the holding of the mind in a

motionless state.
• It is the focussing of attention to a given
locus which may be a particular part of the
body or an external object that is
internalized (like the image of a deity.)
• This is a type one- pointedness or focussed
attention. It is a highly intensified form of
the spurts of concentration.
Figure 4.21

6/23/2020
Dhyāna
• Prolonged and deepening concentration

leads naturally to the state of meditative
absorption, or dhyāna, in which the
internalized object or locus fills the
entire space of consciousness.
• All arising ideas gyrate around the
object of concentration and are
accompanied by a peaceful, calm
emotional disposition.
• There is no loss of lucidity, but, on the
contrary, the sense of wakefulness
appears to be intensified, even though
there is no or little awareness of
external environment.
Figure 4.22

6/23/2020 62
Samādhi Stages of Samādhi
When Dhyāna becomes of the
nature of the object of
meditation (dhyeya i.e. Pure KAIVALYA
Consciousness) and becomes DHARMA-MEDHA

devoid of the knowledge about
ASAMPRAJÑĀTA
itself (that it has been known
by me), it becomes converted SAMPRAJÑĀTA
into the state of Samādhi.
ASMITĀNUGATA
ANANDĀNUGATA
These can be said as Samāpatti VICĀRĀNUGATA

(coincidence) and are the mini stages
of samprajñāta Samādhi. VITARKĀNUGATA
Figure 4.23

Samprajñāta Asamprajñāta
• When in the state of Nirudhha chitta, the object of the meditation i.e.
Pure Consciousness is lightened completely, all afflictions are • In Nirudhha Citta, when nothing becomes
destroyed, bonds of actions are loosened and the state of nirodha is known, all the fluctuations stop and Citta
brought in the path as the next level, it is known as Samprajñāta Yoga. stays as the means only, there the Reflected
Consciousness coincides with temporary self
• Asmitānugata, anandānugata, vichārānugata, vitarkānugata- these can be
realization or the unification with Pure
said as Samāpatti and are the Sub-stages of Samprajñāta Samādhi.
consciousness. This state is known as
Samāpatti is coincidence. This means that subject and object coincide.
Asamprajñāta Yoga.
1. Vitarkānugata- coincidence with gross form of object of contemplation.
a. Savitarka : with the presence of spontaneous thoughts (logical). Dharma-medha Samādhi
b. Nirvittarka : with the absence of spontaneous thoughts.
• This is a transitional phase that removes all
2. Vichārānugata- coincidence with subtle form of object of the spiritual ignorance and therefore all its
contemplation. fateful repercussions (such as karma and
a. Savichāra : with the presence of spontaneous thoughts. sufferings) and is followed directly by the
b. Nirvichāra : with the absence of spontaneous thoughts. event of liberation.
3. Ᾱnandānugata: coincidence with the pure bliss. Towards liberation
a. Sānanda : coincidence with bliss.
b. Nirānanda : coincidence with beyond bliss. • At the peak , the reflected consciousness
reaches the point of no return i.e. liberation
4. Asmitānugata : coincidence with I- am-ness. from the cycle of actions and all the three types
a. Sāsmitā : coincidence with I- am- ness. of sufferings. The Reflected Consciousness
b. Nirāsmitā : coincidence with beyond I- am- ness. abides in perfect-aloneness (kaivalya) which is a
trans-mental state of Pure awareness.
Flow of Energy during being in Samādhi
After Niruddha, the flow of energy becomes bi-directional.
Energy Flow
PC
ACTIONS
& SENSES
BREATH
Yama, Niyama
Energy Flow
Efforts to Dhyāna
troubles of Ekāgra
citta.
Figure 4.24
3. Vedānta
i. Ontology of Vedānta:
• Vedānta Darśana explains there are two objects of cognition.
“Vedānto nāma upaniṣada pramāṇam”
• First one is Brahman i.e. Pure consciousness that is been
explained as – “Akhandam
sacchidānandanandamanantadvyam Brahma”
1. Impartite (undivided)
2. Existence (present within the segments of time and beyond
of that also)
3. Intelligence
4. Blissful
5. Infinite
6. Non-dual (appears as dual but non-dual in nature)
• The second one is Avidyā (Ignorance) which has been
described as “sadasadbhyāmanirvacanīyam jñānavirodhi
bhāvarupam”-
1. It can’t be described in the two categories ‘Sat’ or ‘Asat’. It
consists of three principle elements – Sattva, Rajas, Tamas.
2. It opposes the Pure Knowledge about the Ultimate Figure 4.25
Consciousness.
3. It is abstract and subtle in nature.
• Ignorance has two powers – 1. Covering 2. Projection

6/23/2020 67
ii. Epistemology of Vedānta iii. Vedānta Metaphysics
• Vedānta System explains six (6) means of Cognition among • Vedānta Darśana explains its Metaphysical portion through
which the first four i.e Verbal testimony, Inference,
the phenomenon of Superposition (Adhyāsa).
Comparison and Direct Perception are similar in their
discourse to the previous systems. So here the additional two • It explains the two terms ‘Vastu’ and ‘Avastu’.
are explained -
1. Vastu – Vasati Tiṣṭhati Anena Iti Vastu
1. Pratyakṣa – Direct Perception
2. Avastu – Ajñāna (Ignorance)
2. Anumāna - Inference
• When there is superposition of Avastu on Vastu, it is
3. Upamāna – Recognition through resemblance
known as Adhyāropa. The phenomenon of Adhyāsa or
4. Śabda – Verbal testimony superposition is considered by the Vedānta Darśana to
5. Arthāpatti – It is process of assuming some unknown fact explain that ignorance covers the real nature of Pure
in order to account for a well known fact which is Consciousness through its covering principle (Āvaraṇa);
otherwise inexplicable. thus conceals its real nature and projects an artificial
6. Anupalabdhi (Non-apprehension)- Vedānta recognises creation on that through its projection power (Vikṣepa).
abhāva as abhāvapadārtha. As abhāva does not mean a When the realization of Pure consciousness occurs then
‘void’. Actually we know non-existence (abhāva) of the the superposition dissolves and the ultimate state is
jar, and not the non-existence itself. Anupalabdhi enables restored, this process is known as Apavāda.
us to know the non-existence of a particular cognition.

Vedānta Metaphysics with reference to Vedānta Metaphysics with reference to the
Natural Deviation States of Consciousness levels of encapsulation of Pure Consciousness

The Causal Body in Vedānta The Subtle body in Vedānta
• After the first encapsulation of Pure Consciousness • At second level the encapsulation of Brahman through
(Brahman), the manifestation of Brahman with Ānandamaya Vijñānamaya Kośa, Manomaya Kośa and Prāṇamaya Kośa
Kośa occurs. This evolves the Causal Body of creation. creates the Subtle Body of Sāṃkhya System.
• The term ‘Kāraṇa Śarīra’ or the ‘Causal Body’ denotes that • These three covering are the coverings of 5 Jñānendriyās,
this level becomes the cause of the creation. Buddhi, Manas, 5 Vāyu and 5 Karmendriyās.
• The Causal Body state has been compared with the state of • The first Sheath is produced by 5 Jñānendriyā, and Buddhi
Deep Sleep or ‘Suṣupti’ because in this state the unmanifested which is known as Vijñānamaya Kośa.
remains as the dormant seed. • The second Sheath is produced by 5 Jñānendriyā, and Manas
• This level is the point of dissolution of Subtle Body of which is known as Manomaya Kośa.
cosmos. • The third Sheath is produced by 5 Vāyu and 5 Karmendriyā
which is known as Prāṇamaya Kośa .
ĀNANDAMAYA KOŚA
BRAHMA
Figure 4.29
Figure 4.28
The Subtle Body
6/23/2020 The Causal Body © Dr. Surabhi Verma 72
Cont…
The Subtle body in Vedānta
• The coverings are created by 5 Jñānendriyās, Buddhi,
Manas, 5 Vāyu and 5 Karmendriyās.
• These constituents of Cognitive apparatus and 5 types of
Vāyu (Vital airs) are produced from five bhūtas which
are the products of five tanmātras- Śabda, Sparśa, Rūpa,
Rasa and Gandha.
• Śabda evolves Ākāśa.
• Śabda and Sparśa evolve Vāyu.
• Śabda, Sparśa and Rūpa evolve Agni.
• Śabda, Sparśa, Rūpa and Rasa evolve Jala.
• Śabda, Sparśa, Rūpa, Rasa and Gandha evolve Pṛthivī.
• All five bhūtas are composed of Sattva, Rajas and
Tamas.
• Sattva separately evolves 5 Jñānendriyās, Rajas
separately evolves 5 Karmendriyās.
• Sattva of all compositely create Buddhi and Manas.
• Rajas of all compositely create 5 types of Vāyu named as
Prāṇa, Apāna, Vyāna, Udāna and Samāna.
Figure 4.30
The Process of Pañcīkaraṇa
• The five bhūtas- Ākāśa, Vāyu, Agni, Jala, Pṛthivī undergo
division into two equal parts and second half divides again
into four equal parts.
• The first half along with 1/8th of rest of each element
creates one Gross Bhūta known as Mahābhūta.
• This intermixing of all elements is known as Pañcīkaraṇa.
• As a result of this mixing, one gross element Ākāśa is
constituted of 50% Ākāśa, 12.5% Vāyu, 12.5%Agni,
12.5% Jala and 12.5% Pṛthivī.
• Thus Ākāśa Mahābhūta possess maximum property of
Śabda and 12.5% each of Vāyu, Agni, Jala and Pṛthivī .
• Similarly Vāyu Mahābhūta possess maximum property of
Sparśa and 12.5% each of Ākāśa, Agni, Jala and Pṛthivī.
• Similarly Agni Mahābhūta possess maximum property of
Sparśa and 12.5% each of Ākāśa, Vāyu, Jala and Pṛthivī.
• The same is with Jala and Pṛthivī.
Figure 4.31
The Pañcakośas
Annamaya Kośa Pañcīkṛta Mahābhūta
The Pure Consciousness is
covered by the layers or 5 Vāyu and 5 Karmendriyā
Prāṇamaya Kośa
sheaths so we are mistaken
while considering our body 5 Jñānendriyā and
Manomaya Kośa Manas
(Avastu); which is mere an
appearance and not real; as the 5 Jñānendriyā
Pure Consciousness just like and Buddhi
we see snake in a rope by Vijñānamaya Kośa
mistake in a dark room because
Ānandamaya
of ignorance. But in the light Kośa
this illusion dissolves and state Brahman
of understanding about the Covered
Brahman
With
rope is restored. In the same
Ignorance
way, the illusion about the
world as real dissolves when
ignorance is removed; and then
the state of realization of Pure
Consciousness is restored.
108
6/23/2020 Figure 4.32 77
The Gross Body in Vedānta
The four grand statements of Vedānta Darśana
• The Gross Body is composed after the last covering of
Annamaya Kośa which gets composed from the five 1. Ayam Ātmā Brahma- This Self is that Pure
Mahābhūtas (i.e. the intermixed grand elements- Ākāśa, Consciousness.
Vāyu, Agni, Jala and Pṛthivī.
• These intermixed elements produce gross bodies of different 2. Prajñānam Brahma - The Pure Knowledge is
creatures, the food for them and the residences. Ultimate Consciousness.
• The Gross bodies are of four types- Jarāyuja, Aṇdaja, 3. Tat Tvam Asi – You are that Pure Consciousness
Svedaja and Udbhijja.
4. Aham Brahma Asmi – I am that Pure Consciousness.
• The residences are 14 in number.
• Seven are the lower lokas and seven are the upper lokas. • Among these four grand statements, “Tat Tvam Asi” is the
statement of the Siddha Ācārya who is teaching the
disciple and “Aham Brahma Asmi” is the realization
statement of the Sādhaka when the actual experience of
Pure state happens.
6/23/2020 Figure 4.33 © Dr. Surabhi Verma 78

The Cognitive Cycle as per Vedānta System
• As per Vedānta Darśana , the

entire cognitive process is
because of the rushing of the
Consciousness into the passages
of indriyas and participation of
antaḥ karaṇa catuṣṭaya (cognitive
apparatus of 4 constituents).
• The Indriya aṅgas (Organs) and
the external objects are gross
ones, evolved through pañca
mahābhūtas.
• Pure Knowledge is called as
Pramiti and memory is known
Smṛti.
• Both the Pure knowledge i.e.
Pramiti and memory i.e. Smṛti are
vikalpa-less or nirvikalpa (i.e.
devoid of any optional
knowledge).
6/23/2020 © Dr. Surabhi Verma Figure794.34

4. Kashmir Śaiva Darśana
i. Introduction to the Literature of Kashmir Śaiva
Darśana
1. Origin of Kashmir Śaiva Darśana 2. Total number of Āgamas in Śaiva Darśana
• Kashmir Śaiva Darśana is known as the Pure Trika System. • There are 92 Āgamas in Śaivism.
• The word ‘Trika’ means ‘the threefold Science of i. The monistic (parā) are called as Bhairava Śāstra– 64
Consciousness’.
• In the idea of ‘Trika’, there are three Energies: Parā ii. The mono-dualistic (parāparā) are called as Rudra
Śāstra-18
(Supreme), Aparā (Lowest) and Parāparā (Combination of
Lowest and Supreme). iii. The Dualistic (aparā) are called-Śaiva Śāstra-10
• These three primary Energies represent the threefold 3. Branches of Literature
activities of Consciousness.
The Trika system is comprised of four sub-systems-
1. The Pratyabhijñā
2. The Kula
3. The Krama
4. The Spanda.
6/23/2020 Figure 4.35 © Dr. Surabhi Verma 81

4. Āchāryas of Āgamika Literature 5. Main Works of Kashmir Śaiva Darśana

ii. Ontology of Kashmir Śaiva Darśana • The Aśuddha-tattvas are twenty-five. They are-
• The objects of Cognition in Kashmir Śaiva Darśana are 36 in number. i. Puruṣa-tattva: The delimited creature or Jīva embodying
• They can be divided into three categories- 1. Pure Creation, 2. Transition Consciousness.
Phase and 3. Impure Creation ii. Prakṛti-tattva: The primordial matter.
• Pure Creation possess 5 elements. Transition phase occupies 6 elements and iii. Buddhi: The Intellect who makes decisions.
Impure creation has 25 elements.
iv. Ahaṃkāra: The dominant I-ness which relates the
• The Śuddha-tattvas (pure elements) are five - inner with outer.
i. Śiva-tattva: Consciousness at the beginning of manifestation. v. Manas: The bimodal sense who selects among the
ii. Śakti-tattva: The energy which is functional form of Consciousness. options available and sometimes also creates the
iii. SadaŚiva- tattva: The state of the ‘This-ness’ begins to emerge from I-ness. optional ideas.
iv. Īśvara-tattva: The state where ‘This-ness’ dominates. vi. Five Jñanendriyās– The senses who receive the
v. Śuddha-vidyā- tattva: The state where ‘I-ness’ and ‘This-ness’ are in stimulus. (Śrotra, Tvak, Cakṣu,Rasanā, Ghrāṇa)
equilibrium. vii. Five Karmendriyās – The actions who respond the
• The Śuddha-aśuddha-tattvas (elements of Transition phase) are six- stimulus. (Vāk, Pāṇi, Pāda, Pāyu, Upastha)
i. Māyā: The covering to produce limitation. viii. Five Tanmātrās – The stimuli who are being received
ii. Kalā: The covering producing and occupying limited residences. and who are expressed outside during response.
(Śabda, Sparśa, Rūpa, Rasa, Gandha)
iii. Vidyā: The covering producing limited knowledge.
ix. Five Bhūtas – The five gross elements who evolve
iv. Rāga: The covering producing attachment.
the gross structures. Pṛthivī is the last element of
v. Niyati: The covering producing limited freedom.
manifestation. (Ākāśa, Vāyu, Agni, Jala, Pṛthivī)
vi. Kāla: The covering producing mortality.
iii. Epistemology of Kashmir Śaiva Darśana
iv. Metaphysics of Kashmir Śaiva Darśana
• Kashmir Śaiva Darśana accepts three means of Cognition. They
are- • Consciousness/Sciousness has been described in the
1. Direct Perception (Pratyakṣa) name of Parama Śiva & Citi is considered as the power
of Parama Śiva which is responsible for manifestation
2. Inference (Anumāna)
of whole cosmos.
3. Āgama • Parama Śiva is known by Anuttara, Cit, Caitanya, Purṇa
• The concept of two means of Cognition i.e. of Direct Perception or Parā Saṃvit, Śiva, Parameśvara, and Ᾱtman etc. in
and Inference is same as of Nyāya System. But this system Kashmir Śaiva Darśana.
elaborates the third one i.e. Āgama. • As Parama Śiva is the Supreme, higher than which there
is nothing, ineffable and indescribable as this or that or
• Āgama has been described as- as not this or not that, pure form, Self consciousness,
“Āgataṃ Śiva vaktrebhyaḥ gataṃ ca girijāyutau tasmāt Āgama integral or supreme Experience, the benign One, the
proktaṃ, Śāstraṃ parama pāvanam.” This means Āgama is the highest Good and Bliss, the supreme, the Self of
discipline of knowledge which has been taught by Śiva and listened everything, formless and, yet, informed with all forms,
by Pārvati. and free from all limitations of space and time, it can be
nominated as the Pure Consciousness/ Sciousness.
• This system accepts that all possible means of Cognition can be
• Consciousness is a term which carries the Subject-object
accepted but after certain level their validity and compatibility
relationship while In Parama Śiva, there is no subject-
must be tested.
object relationship.
• Though means of Cognition are good instrument for investigating • Pure Consciousness is conceived both as transcendent
the truth but the measurement of the non-measurable existence and immanent.
can’t become their subject.
• So after a limit, they all fail to measure out Ultimate existence.
KASHMIR ŚAIVA DARŚANA
Figure 4.36
Prakāśa-Vimarśa form of Parama Śiva The Characteristics of Citi
• CITI is the power of Parma Śiva who evolves the universe at her
• This Pure Consciousness or Parama Śiva has two forms-
own wall with her AbsoluteFreedom.
1. Prakāśa (Luminosity): Prakāśa (Luminosity) is the root cause
• The two main characteristics of Citi in Kashmir Śaiva Darśana are-
of the existence. Everything comes into existence because of
the Luminosity of Pure Consciousness. 1. Absolute Freedom
2. Vimarśa (Thought Process): Vimarśa is the root cause of 2. Cause of manifestation of Viśva
awareness and thought. Because of Vimarśa, Consciousness
presides in the manifested form which comes to be known. The Manifestation Process
• In the manifestation process when the Citi descends down
Śakti as the Principle of Manifestation undergoing limitation, it becomes known as Citta.
• Śakti or Power is the root cause of the Manifestation. • The manifestation starts in two modes. These modes are termed
• In totality the unified form of Śakti is known as Citi. as Adhvā which means mārga or the way through which
manifestation proceeds. These are six in number so they are
• In segregation, this Citi becomes five-fold- named as Sadadhvā.
1. Cit Śakti – Pure Intelligence
• The two modes of Manifestation are – Kālādhvā and Deśādhvā
2. Ānanda Śakti – Ultimate Happiness / Bliss
• Kālādhvā represents Subjective manifestation and Deśādhvā
3. Icchā Śakti – The Will Power represents Objective manifestation.
4. Jñāna Śakti – The Knowledge Power • Subjective manifestation consists of Varṇa, mantra and pada.
5. Kriyā Śakti – The Action Power • Objective manifestation consists of Tattva, Kalā and Bhuvana.
• When these five-fold powers proceed towards delimitation,
manifestation starts.
Cont…
• In manifestation process, the Citi functions as an
instrument, so it is called instrumental consciousness.
• Subjective manifestation starts with Kālādhvā (time)
which is termed as Pramātṛgata Adhvā i.e. This
manifestation is dependent upon the Subjective aspect of
Consciousness which is represented in the Cognizers.
• This manifestation comes under three heads- 1. Varṇa
adhvā 2. Mantra Adhvā and 3. Pada adhvā.
• When Instrumental Consciousness completely submerges
into Subjective Consciousness, it gets represented as
Varṇa Adhvā. (Tatpraśame pūrṇapramātṛtāyām
Varṇādhvā)
• When Instrumental Consciousness ceases and becomes
dissolved into the Subjective Consciousness, it gets
represented as Mantra Adhvā. (Pramāṇasyaiva
kṣobhataraṅgaśāmyatāyām Mantrādhvā)
• When Subjective Consciousness is dependent on
Instrumental Consciousness, it gets represented as Pada Figure 4.37
Adhvā. (Pramāṇatāyām Padādhvā)

Cont…
1. The Subjective Manifestation
• The vowels which are independent for pronunciation and dependent sounds i.e.
Consonants come into manifestation as a part of sound energy at the first level.
• At the second level, pada (joined form of sounds) are formed.
• At the third level mantra evolve.
• This knowledge system has showed the use of sound energies in the Sādhanā
process.
A, Ā – ŚIVA E AU
I, Ī A I ANUSVĀRA- BINDU
U, Ū O VISARGA- ŚAKTI
Figure 4.38
The Six Ways (Śaḍadhvā)

Cont…
❑ Four Levels of Vāk
• Subjective side includes the manifestation of sound
energies. In this process four levels of Vāk are described.
• The First level is nominated as Parā Vāk which is non
differentiated state. Here the signifier who describes the
object (i.e. word) and the signified (the object) are
undifferentiated.
• The Second Level is of Paśyantī where the differentiation
of signifier and signified is yet to begin.
• The third level is named as Madhyamā where signifier
(the word) has come in the form of thought though it has
not been uttered. Here the word and the object is in
notional relation through its meaning which is present
inside the cognitive faculty residing in the Consciousness.
• The last level if of Vaikharī where words are pronounced
through vocal organs. Here the relationship between
signifier and signified denotes the conventional use of Figure 4.39
words for different objects. Four Levels of Vāk

Cont…
2. The Objective Manifestation
• The Objective Manifestation has three steps in

manifestation. These are Tattva, Kalā and Bhuvana.
• Tattvas are 36 objects of Cognition.
• Kalās are 5 in number though all 36 elements reside in
their special residences of Kalās.
• These 5 membranes or Kalās divide the total empty space
into 5 oval structures known as Aṇḍa which are named as
Pārthiva, Prākṛta, Māyā, Śākta and Śaiva Aṇḍa from
grossest to subtlest level of manifestation. They contain
16, 56, 28, 18 and 16 Bhuvans respectively.
• Bhuvanas are total 118 in number. The controller of
Pārthiva and Śaiva Aṇḍa are same so the number of
bhuvanas present there are calculated only once.
• Bhuvanas are spaces to reside. They in turn occupy
different deśas. Figure 4.40
• The number of deśas are 256 in number though the
number varies. The Concept of Aṇḍa

Cont…
ii. The Secondary Limitation
❑ The Limitation Theory
• The second stage of limitation is caused by five kañcukas
• The power of Consciousness or Citi descends down of Māyā which are also (DCs2) delimited Consciousness-
undergoing limitations. This limitation occurs at two levels. level 2 (The Transitional Phase). These Pañcakañcukas of
• The first is Primary Limitation and second is Secondary Māyā delimit the five Potencies which are present in DCs1
Limitation. (the manifested forms of Delimited Consciousness level-1).
1. Absolute Freedom (Svātantrya) is delimited by Niyati
i. The Primary Limitation evolving limited freedom.
2. Omniscience (Sarva-jñātṛtva) is delimited by Vidyā
• The first stage of limitation is caused by three Malas. manifesting limited knowledge power.
These malas delimit the three Powers. The Will Power is 3. Complete satisfaction (Pūrṇa tṛptitva) is delimited by Rāga
delimited by Āṇava Mala. The Knowledge Power is giving rise to incomplete satisfaction and dissatisfaction.
delimited by Māyīya Mala. The Action Power is delimited 4. Eternality (Nityatva) is delimited by Kāla providing
by Kārma Mala. mortality.
5. All-doership (Sarva-kartṛtva) is delimited by Kalā which
• After the stage of Primary limitation, the DC1 (the
evolves limited performance.
manifested forms consisting of Delimited Consciousness
• After the stage of Secondary limitation the DCs3 (the
level-1) are evolved.
manifested forms of Delimited Consciousness level-3) are
• They are the part of Pure Creation because they carry evolved. They are the part of Impure Creation because they
potencies of Absolute Freedom (Svātantrya), Omniscience carry delimited (kiñcit) powers of freedom, knowledge,
(Sarva-Jñātṛtva), Complete Satisfaction (Pūrṇa Tṛptitva), satisfaction, presence and doer-ship.
Eternality (Nityatva) and Doer-ship (Sarva-Kartṛtva).

Cont…
Primary Limitation Secondary Limitation

Cont…
Figure 4.42
❑ The Concept of Time
1/5
1 angula = 1 caṣaka 1 mānava varṣa = 1 divya tithi Divya 700 varṣa = joint of 14 manvantara = 1 brāhma dina, 14
30 caṣaka= 1 prāṇācāra 360 mānava varṣa = 360 divya tithi Kṛtayuga + Tretāyuga = 700*360 manvantara = 1 brāhmaniśā
1 prāṇācāra = 36 angula 360 divya tithi = 1 divya varṣa mānava varṣa Brahmā ki āyu = 100 varṣa = 1
60 caṣaka = 1 ghaṭikā Divya 4000 varṣa = 1 kṛtayuga = Divya 500 varṣa = joint of viṣṇu dina, Brahmā ki āyu = 100
1 ghaṭikā = 72 angula 4000*360 mānava varṣa Tretāyuga + Dvāparayuga = varṣa = 1 viṣṇu rātri
2¼ angula= 1 tuṭi Divya 3000 varṣa = 1 tretāyuga = 500*360 mānava varṣa Viṣṇu ki āyu = 100 varṣa = 1 rudra
4 tuṭi = 1 prahara 3000*360 mānava varṣa Divya 300 varṣa = joint of dina
4 prahara= 1 din Divya 2000 varṣa = 1 dvāparayuga Dvāparayuga + Kaliyuga = Viṣṇu ki āyu = 100 varṣa = 1 rudra
4 prahara= 1rāta = 2000*360 mānava varṣa 300*360 mānava varṣa niśā
8 prahara= 1 ahorātra Divya 1000 varṣa = 1 kaliyuga = Divya 100 varṣa = end of kaliyuga Rudra ki āyu ke divya 100 varṣa =
36 angula = 1 śvāsa 1000*360 mānava varṣa Divya 400 varṣa = starting of 1 śatrudra dina
36 angula = 1 niśvāsa TOTAL Kāla of yuga = 10000 Kṛtayuga Rudra ki āyu ke divya 100 varṣa =
1 prāṇacāra = 32 tuṭi Divya varṣa = 10000*360 Divya 500 varṣa = joint of kaliyuga 1 śatrudra rātri
15 tuṭi= 1 pakṣa mānava varṣa + Kṛtayuga = 500*360 mānava ŚataRudra ki āyu ke divya 100
4 tutyardha = 2 pakṣa saṃdhiyan varṣa varṣa = 1 brahmānda ka janma
2 pakṣa = 1 māsa TOTAL sandhi Kāla of yuga = astitva aur vināśa
12 māsa = 1 varṣa Divya 2000 varṣa = 2000*360 1 brahmānda ki āyu ke divya 10
5 varṣa = 1 saṃkrānti mānava varṣa varṣa = Īśvara tattva kā dina
1 varṣa = 360 tithiyān 1 caturyuga = DIVYA 12000 1 brahmānda ki āyu ke divya 10
60 varṣa = 21600 tithiyāna varṣa = 12000*360 mānava varṣa varṣa = Īśvara tattva kā rātri
71 caturyuga = 1 manvantara = Īśvara tattva ki āyu ke divya100
71*12000*360 mānava varṣa varṣa = Sadāśiva tattva ka dina
Īśvara tattva ki āyu ke divya100
varṣa = Sadāśiva tattva kī rātri
Śakti tattva ki āyu ke 1 koti varṣa =
Anāṣrita tattva ki āyu.
❑ The Concept of Space
Figure 4.43
Figure 4.44
Cont…

Cont…

Cont…

Cont…
Figure 4.51
Figure 4.52
Cont…

Cont…
Figure 4.55
❑ Inter-connected Time and Space
• Though more or less Indian Concept of time is described same in all
the dārśanika and purāṇic concepts, Kashmir Śaiva Darśana
explains the concept of stratified universe and time which are inter-
connected.
• As explained in Tantrāloka space is a stratified universe composed of
36 constituents. For a better understanding this can be classified into
three levels-
• Level 1, of the space consists of two constituents- Śakti and Śiva;
• Level 2 contains Māyā and its 5 coverings,
• Level 3 consists of 25 elements from puruṣa to pṛthivī.
• Time is also present in the same stratified mode parallel to the space.
• In the Level 3, time is derived in the measurement of kṣaṇa to
mānava varṣa.
• In Level 2, time is measured in Divya Varṣa.
• In Level 1, time is measured in the standards of the age of Brahmā,
Viṣṇu and Śiva.
• Thus time and space both are just a construct and change according to Figure 4.56
the level of constituents of manifestation.
• The time varies from one point to the other in a single level of space
and also from one level of space to the other level of space.

v. ‘The Cognizor’ in Kashmir Śaiva Darśana
• The Cognizors are the least talked ones in the rest of the
Systems of Darśana Śāstra. Kashmir Śaiva Darśana
explains them elaborately. Consciousness undergoes three
deviations which are natural states of manifestation i.e.
Jāgrat, Svapna, Suṣupti, Turīya and Turīyātīta. These five
states are expressed in all seven Cognizers. So
Consciousness expresses 35 Dimensions i.e. Seven
Cognizers undergoing the five deviation states. This is
known as the Concept of 'Saptapañcaka’.
• The Cognizors again can be classified into 15 categories
with reference to the dominancy of the Consciousness
(Śaktimāna) and the energy (Śakti). This is known as
‘Pāñcadaśya Siddhānta’.
Figure 4.57

vi. Few Special Doctrines of Kashmir Śaiva Darśana
1. Theory of Absolute Freedom 2. Theory of Reflection
• Citi reflects the whole universe from within herself at her As per the standards of Kashmir Śaivism-
own wall at her own will through her Svātantrya Śakti. • The Ultimate Consciousness (Parama Śiva) carries infinite
This is known as the theory of Absolute Freedom. powers and considered as a Pure one.
• Pratyabhijñahṛdayam denotes this theory in its first sūtra- • When Citi, the unified Power of that Pure one undergoes
delimitation to project out her own reflection in diverse
Citi svatantrā viśva siddhi hetuḥ. finite gross forms, becomes Reflected Consciousness.
Svecchayā svabhittau viśvamunmīlayati. • This doctrine is known as Bimba-Pratibimbavāda.
• It means that the Power of Pure Consciousness i.e. Citi • Thus Citi herself descends down to take the forms of
which can be understood as Energy as per the view of delimited ones and the complete process of manifestation
today‘s Science has Absolute Freedom and that is the takes place.
Ultimate Cause of manifestation of the Universe. So Citi
is herself the Instrumental Consciousness.

Cont…
3. Theory of Recognition
Normal Cognition-
• As per the Recognition theory of Pratyabhijñā sāstra, • In the lowest level there are 25 tattvas of creation from puruṣa
the five functions of consciousness are the basis of to pṛthivī, in which the cognition process has Pramātā,
similarity and they become the cause of recognition. Pramāṇa and Prameya distinguished and diversified. Here –
• The process of recognition starts from the lowest level in ➢pramātā- sakala
the delimited consciousness and with its growth, ➢pramāṇa- all like direct perception, inference etc.
delimited one moves upward in the upper levels of
creation. ➢prameya – 25 tattvas
• Thus there are three levels in the process of recognition; Supra-cognition-
according to the growth of levels of cognition towards • In the second level of transition, from Māyā to Kāla, the
the advanced stages of creation. process of normal cognition persists as it is; but for the
• The first and the lowest one is at impure creation, the delimited reflections like us, who are at the lowest level, it is
second resides at the transitional phase and the third one observed as Supra-cognition. Here –
is seated at the level of Pure Creation.
➢pramātā- pralayākala
• The process of cognition underlies in the five stages of
➢pramāṇa- none
expression i.e. jāgrat, svapna, suṣupti, turīya and
turīyātīta. ➢prameya – none

Cont…
Super-Cognition: • And when we move on the process of recognition, we
• In the third or the uppermost level of pure creation, the process of start from the grossest aspect of manifestation with the
cognition turns into the initiation of the spiritual cognition (at the help of our own body and mind as the laboratory and
level of śuddha-vidyā) and further initiates the process of our delimited consciousness as an instrument.
generating the knowledge related to the tattvas of pure creation,
• In this process the first realization comes about the
inculcating the knowledge of the real self or Pure Consciousness.
third level of manifestation, which is our physical and
It is just a stage of directing or indicating towards the real nature
mental plane.
of pure one. Here –
➢pramātā- vijñānākala • During the realization at this level, knowledge about
➢pramāṇa- luminosity of Pure Consciousness the composition of the gross and secondarily delimited
consciousness bound in the form of body and mind
➢Prameya- vimarśa of Pure Consciousness
(piṇda); upto the level of 25 tattvas, gets generated and
Recognition:
realized.
• After the stage of śuddha-vidyā, the cognition of pure tattvas
presents direct perception of real or pure creation and self- • These tattvas are from pṛthavī to puruṣa in reverse
realization or the perception of one‘s own mega form i.e. pure order of manifestation; consisting of 5 bhūtas, 5
consciousness flourishes. Here – karmendriyās, 5 jñānendriyas, 5 tanmātras, manas,
➢pramātā- Pure Consciousness buddhi, ahaṃkāra, prakṛti and puruṣa.
➢pramāṇa- Pure Consciousness • After the realization of this level, delimited
➢Prameya- Pure Consciousness consciousness realizes that every subtle can be
• As it is made clear that after the primary and secondary manifested as gross when 5 tanmātras take the
delimitation gross aspect comes into existence. So the maximum conversion into 5 bhūtas, and every gross
the delimitation; the maximum is the grossness. manifestation consists of some subtle aspects.
Cont…
• This is the reason why micro and Nano-organism like protozoan, • Māyā is the delimiting principle which constraints the
viruses and bacteria etc. acquire a gross form through staining and powers of Pure Consciousness at secondary level and
slide preparation and come into the range of visualization through the creates jīva. So here the level of delimitation changes
high resolution microscope otherwise they remain subtle and beyond slowly and steadily with the change in the level of tattvas
the range of our normal eyes and cognition. i.e kalā, vidyā, rāga, niyati and kāla. As the level varies in
• Further the thought becomes strong that there is something subtle accordance of these tattvas, the nature of cognition and
always residing everywhere in each and every constituent of knowledge also changes in the transition phase.
universe. This realization of the subtle aspects generates a kind of • When delimited consciousness is able to access the
buddhi to treat everyone and everything same within and outside and knowledge about the tattvas of pure creation starting from
acknowledges the transformation of cognition process from normal śuddha vidyā onwards and directed towards Pure
to supra-normal level. Consciousness, the delimited consciousness becomes free
• The flow of this kind of knowledge continues in all the phases of from secondary delimitations, and now only primary
manifestation of consciousness i.e. in jāgrat, svapna, suṣupti, turīya and delimitation remains to be rectified, realized and
turīyātīta. So a transformation of thoughts and mental constructs is understood.
seen in all the phases of manifestation. • At the level of śuddha vidyā, the cognition is the directed
• Even the dreams of such kind of enlightened persons consist of high towards realization of the pure creation. This is the state
lightened thoughts containing the contents of wisdom. when spiritual intelligence arises and is oriented towards
• After this level if the practice for the realization continues, the the cognition and realization of one‘s own real form i.e.
delimited consciousness reaches the second level of manifestation Pure Universal Consciousness or Parama Śiva. Here
and acquires the knowledge about the transition forms i.e. in between comes the starting of achieving the target of the complete
the pure and impure creation. Here delimited consciousness is seated journey of delimited Consciousness towards the
in the principle of Māyā and its five constituents (pañcakañcuka). realization of self which is known as Recognition.
Cont…
• Yāga is offering of all entities to the ultimate for the
Practices for Recognition
purpose of attaining firm conviction in the form of
• In the view of Kāśmīra Śaivism, there are four upāyās or means of determinate knowledge.
attaining the supreme goal. They are – • Offerings into consecrated (homa) is the dissolution of all
1. Śāmbhava entities into the fire of consciousness of ultimate, who
2. Śākta takes delight in consuming all and making them remain as
3. Āṇava-upāya. the flame of the fire alone.
• Apart from these, anupāya (nomeans) or ānandopāya (blissful • Repetition of mantra (japa) is for the purpose of
means) does not really involve any process. enlivening reflective cognitions but without being
dependent on them existing as knowable externally or
• Due to Śaktipāta or descent of grace in a very intense degree,
internally and appearing as if they are distinct from
everything needed for the realization, beginning from the
highest reality.
liquidation of the atomic impurity upto the recognition of the state
of Parama Śiva, may be achieved by the aspirant immediately • Vrata is the perception with firm conviction that the body,
and without going through any sādhanā or discipline. a jar etc. are in essence identical with the ultimate, which
is not to be attained by any other means. As it is said in
• Here the direct means is Śakti herself, and a word from the guru,
Nandiśikhā, ―The highest vow (vrata) is the harmony of
the spiritual teacher, regarding the identity of the individual with
all (sarvaṃ sarvātmakam)
the ultimate Pure Consciousness is sufficient to reveal the truth.
• Abhinavagupta, the most popular scholar of Kāśmīra
• The right means is sattarka, pure intuition, which can be attained
Śaivism, traces the following steps to bhāvanā. Bhāvanā
through various practices like yāga (sacrifice), homa (oblation in
is the power of spiritual attention, a total dedication of the
fire), vrata (solemn vow), japa (repetition of holy word), and yoga
mind to one central thought, a spiritual thrust towards the
(spiritual discipline).
source of one‘s being.
Cont…
• A sadguru initiates the aspirant into the mysteries of the
• onwards and directed towards Pure Consciousness,
Āgama, into the irrefutable conviction of the essential
the delimited consciousness becomes free from
self being Śiva (directed towards Pure Consciousness)
secondary delimitations, and now only primary
and the second step consists in Sattarka. Sat-tarka does
delimitation remains to be rectified, realized and
not mean logical chopping, but training the mind in
understood.
harmonious consonance with the truth of essential self
being Śiva. • At the level of śuddha vidyā, the cognition is directed
towards the realization of the pure creation. This is the
• The tarka or logic which is ‘sat’ i.e. cannot be falsified
state when spiritual intelligence arises and is oriented
at any of the states of time (trikālābādhitaṃ) is called as
towards the cognition and realization of one‘s own
‘Sattarka’. This culminates in bhāvanā. To attain this
real form i.e. Pure Universal Consciousness or
state of Sattarka, stopping of all the other fluctuations
Parama Śiva.
of mind is important and that process has been termed
as Vikalpa-kṣaya. Vikalpas are the mental constructs • Here comes the starting of achieving the target of the
which are continuously gyrating in our mind. complete journey of delimited consciousness towards
• When we succeed in stopping the realization of self which is known as Recognition.
diversified flow of vikalpas, we will be able to achieve
a peaceful level and a focused concentration will be
established.
• When delimited consciousness is able to access the
knowledge about the tattvas of pure creation starting
from śuddha vidyā.

vii.Special Characteristics of Kashmir Śaiva Darśana
1. This darśana is aesthetically designed means it allows us 7. This darśana is dominated by the centrality of Pramātā
to enjoy the aesthetics of this world and it is read like a in its discourse.
poetry.
8. It is upadiṣṭa (a kind of hṛdaya saṃvāda – dialogue style
2. It does not support or claim any manifested entity as of understanding).
Unreal. 9. This system is very unique in nature because it has
3. It includes the six dimensions of discourse – It is a metaphysical values of sounds.
darśana, yoga, dharma, kalā, tantra and pravṛtti mulaka. 10. The delimited knowledge is the greatest bondage and
4. It demonstrate the Parā and Aparā state – Parā vāk, expansion of self is the liberation here.
Parā śakti, Parā vidyā, Parā bhakti similarly for 11. This darśana declares that the only Ultimate paramāṇais
Aparā state also. the Āgama (Pure form of Knowledge) which is in turn
the Pure Consciousness or Parā Vidyā.
5. We are distracted from our own self (vimukha) and
pratyabhijñā directs us towards our own self (abhimukha). 12. It says that ‘Yatra yatra manastuṣṭiḥ manas tatraiva
dhārayet’ because nothing is devoid of Consciousness.
6. The goal of Pratyabhijñā has been described
as- “Bhāta-bhāsamāna rūpānusaṃdhānātmikā
pratyabhijñā” means the search of the form which was
already available in the past and which is also available in
the present is known as Recognition.

Unit 5: Discourse about Existence in different Darśanas
• The system of Darśana describes the existence. • The System of Vedānta and Kashmir Śaiva explains all the
• The existence can be explained on the basis of Causation three levels.
Theory as postulated by Nyāya System. • The difference between the Vedānta and Kashmir Śaiva
• It was elaborated by Sāṃkhya System in analyzing the Darśana:
existence of effect in its cause.
1. Kashmir Śaiva Darśana explains all the three levels as
• The Vedānta System represented the existence by apparent ‘Real’ while Vedānta considers the world as a Virtual
modification of the real one on the background of Ultimate. existence as it appears unreal after the realization of
• Kashmir Śaiva Darśana explains the existence as an Ultimate.
Appearance of the Ultimate.
2. Kashmir Śaiva Darśana says that the Virtual existence is
• In general, the existence can be classified into three just the appearance same as the Transcendental Existence
categories- because appearance is always real. To explain elaborately
1. Vyāvahārika (Materialistic Existence) we can take the example of Illusion and Reflection. Illusion
2. Pāramārthika (Transcendental Existence) and Reflection both are real but one is incomplete
knowledge and the other is holding complete knowledge.
3. Prātibhāsika (Virtual Existence)
3. Materialistic Existence is never negotiated for realizing the
• The System of Nyāya-Vaiśeṣika elaborately discusses Ultimate one in Kashmir Śaiva Darśana while Vedānta
Materialistic Existence. leaves an impression of creating unwillingness in
• The System of Sāṃkhya-Yoga elaborately discusses Materialistic Existence for common mass.
Transcendental Existence.

Asatkaryavāda: Satkaryavāda
• Asatkāryavāda (non-existence of the effect in the cause). • Satkāryavāda is the theory of the pre-existent effect, that
It maintains that kārya (effect) is ‘asat’ or unreal until it the effect already exists in its material cause, and therefore
comes into being. Every effect, is a new beginning and is nothing new is brought into existence or produced in the
not born out of cause. It is considered by Nyāya process of creation.
Vaiśeṣika scholars. • The scholars of Sāṃkhya System hold that the effect is
• The relationship between a cause (like clay) and its effect existent even before causal operation renders from
(like the pot) has provided enough scope of discussion in unmanifested condition.
Nyāya Vaiśeṣikas. When the pot, the effect, is produced
• It gives five reasons why the effect has to pre-exist in its
from clay, its cause, one explanation is possible that the
material cause-
effect, which is something new, is produced as a result
of the efforts of the potter and his implements, even 1. Asadkaranāt - whatever is not in existence cannot be
though it did not exist earlier. If the clay and the pot were produced.
not different from each other, we should have used the 2. Upādānakaranāt - the effect requires a material cause,
same name for both and they should have served the
same purpose. But this is not so. 3. Sarvasambhavābhāvāt - not everything arises from
• Hence according to this view, a real effect (‘kārya’) is everything.
produced from the cause though it did not exist earlier 4. Saktasya-sakya-karnāt - the cause produces only what
(hence unreal or ‘asat’) in that cause. Therefore it is corresponds to its potential
named as ‘Asatkāryavāda’.
5. Karaṇabhāvāt - the effect has the nature of the cause.

Cont…
iii. Vivartavāda: iv. Ābhāsavāda
• The Sanskrit word - vivarta means alteration, • Ābhāsavāda is the theory of Pratyabhijñā System of
modification, change of form, altered condition or state. Kashmir Śaiva Darśana.
Vivarta involves vikāra or modification but only apparent
modification (of the real which does not change). • It explains that the world is an appearance or Ābhāsa of
Therefore, the world is vivarta of the sole real entity Śiva.
Brahman, and merely an illusion. • It recognizes the truth that appearance as appearance or the
• This theory was propounded by the scholars of Vedānta process of the world, is real.
System. • The appearance is not the superimposition on Śiva;
• Vivartavāda is a philosophical term that refers to 'the actively involved in free spontaneous activity of creation.
origin of the universe from the manifestation or • This theory tells that Prakṛti or the primordial matter is just
appearance of the unique Brahman' or in other words it the projection of Absolute Freedom of Ultimate.
refers to the material cause-hood of Brahman.
• It denotes the Advaita theory of Superimposition
(adhyāsa) which is in concurrence with the statements of
the Upanishads to the effect that when ignorance is ended
by right knowledge the true nature of an object becomes
known.

Study the technical terms and also identify the difference between the pairs -
Vikalpa in Yoga and Subtle Body of Śikṣā and Prātiśākhya Karmendriya and
Kashmir Śaiva Darśana Sāṃkhya, Vedānta and Karma Anga
Kashmir Śaivism
Jāgrat and Svapna Citta and Puruṣa Citi and Prakṛti Āgama and Śabda
Pramāṅa
Āgama Śāstra and Gross Body of Sāṃkhya Pañcabhūta and Jñānendriya and
Nigama Śāstra and Vedānta Pañcamahābhūta Jñāna aṅga
Citi in Yoga and Pratyakṣa andAnumāna Pramiti and Smṛti Prakāśa and
Kashmir Śaiva Darśana Vimarśa form of
Paraṃ Śiva
Samādhi and Suṣupti Citi and Brahma Madhyamā and Abhāva and
Vaikharī Vāk Anupalabdhi
Table 4.1

Thank You.

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National Institute of Technology, Rourkela, Odisha

Course ID: HS 1310

6/23/2020 © Dr. Surabhi Verma

ऊँ शं नो मित्र: शं वरुण: । शं नो भवत्वर्यिा ।

6/23/2020 © Dr. Surabhi Verma 2

• Unit 3: The Cognitive Process

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6/23/2020 © Dr. Surabhi Verma 4

• Unit 5: Discourse about Existence in different Darśanas

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1. Indian Knowledge Systems

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Śruti Smṛti Kāvya

Prabhusammita Suhṛdasammita Kāntāsammita Dṛṣṭa Prokta Upajñāta Vyākhyāna Kṛta

Figure 1.5 Figure 1.6

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No Śāstra Śāstra Kāvya

Style of Mode of Language Structure Dialogue

Āgama -92 Itihāsa Gadya Dṛśya Saṃskṛta Paurāṅika Mahākāvya Vaidarbhī

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6/23/2020 Figure 1.8 © Dr. Surabhi Verma

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Ṛgveda Yajurveda Sāmaveda Atharvaveda

Hotā Adhvaryu Udgātā Brahmā

ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA

MĀDHYANDIN/ (KAṬHA) PŪRVĀRCIKA UTTARĀCIKA

6/23/2020 © Dr. Surabhi Verma 19

• The Indian Knowledge Systems posses a shared vocabulary.

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• Darśana is one of the Indian Knowledge Systems.

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• In Indian Knowledge Systems, this process of acquiring

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• Puruṣa is described as- ‘puri śarīre vasati anena iti

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Characteristics of Subtle Body- • Jñāna Aṅga (Sense Organs) - Karṇa, Tvachā,

3. It is eternal. 7. It can’t consume.

4. It starts from Mahat/Buddhi. 8. It is seated in all the bhāvas

• Manas, Buddhi, Ahaṃkāra, Senses and Actions are

6/23/2020 © Dr. Surabhi Verma 39

Figure 4.6 Figure 4.7

• There are three steps leading to the complete stopping of all

• The cycle of sufferings keeps on moving and the bound

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• The practice of controlling the fluctuations of the

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Yama, Niyama and Āsana Prāṇāyāma Prtyāhāra Dhāraṇā Dhyāna Samādhi

IN YOGA EACH ASPECT IS TRAINED.

Towards Realization & Liberation

© Dr. Surabhi Verma 54

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© Dr. Surabhi Verma 59

• Dhāraṇā is the holding of the mind in a

© Dr. Surabhi Verma

• Prolonged and deepening concentration