tat tvam asi

Nyaya suggests that we are in an uninterrupted flow of misapprehension, faults, activity, birth and pain. Not very comforting- but we can break out of this flow by “understanding the true nature of things”. How do we achieve this? By realizing that (1) pain should be avoided; (2) it has a cause; (3) it can be avoided; (4) there are ways to do this. Sounds very much like the 4 Noble Truths by Buddhism! An interesting quality of Nyaya teachings is that they are not just about discerning true from false but also protect us when our knowledge is still growing and not yet matured.

Nyaya approaches philosophy by studying it’s method of inquiry. There is an innate capacity for truth seeking in human nature, logic enabled it to accomplish its aims.  Nyaya offers insights into the psychological aspects of obtaining knowledge, how the mind partakes in this process and what pitfalls it may encounter.

Nyaya mentions 16 categories of knowledge. The first 9 deal with logic and the remaining 7 are about preventing and destroying error. For now we will be focusing on the first 9.

The Means of Right Knowledge

Perception is that knowledge that arises from contact of a sense with its object. It mus be real, discreet, specific and not vague. It it also unnameable – the name of a thing has no connection with the knowledge of a thing derived through perception. Perception is in the sphere of the present.

Inference is knowledge that arises after perception. It may lead from cause to effect (clouds = it is going to rain) or from effect to cause (flooded streets = it has rained).  It may also be “commonly seen” – if its raining – there must be clouds. Inference is in the sphere of the past, present or future.

Comparison is knowing a thing from it’s similarity to another, previously well known, thing.

Verbal Testimony is instruction from a reliable person – one who is possessed of true knowledge and is truthful.

The Objects of Right Knowledge

There are countless objects of right knowledge. The 12 listed here are unique because truly knowing them is said to dispel delusion while false knowledge of them holds man in bondage of sorrow and suffering.

Soul is an intangible reality. It cannot be apprehended through the contact of the senses; therefore is must be known from either verbal testimony or the appearance of it’s qualities: desire, aversion, effort, pleasure, pain & knowledge.

Body is the site of motion, senses and objects of pleasure and pain. It is the field of the soul’s experiences as it strives to reach what is desirable and avoid what is undesirable.

Senses (and their objects) are the instruments through which the soul comes in contact with the outer world. This refers to the powers of smell, taste, sight, touch and hearing.

Intelligence is the power of forming and retaining conceptions. The mind’s faculty to discern, judge, comprehend, apprehend and understand the meaning of right knowledge. It is the power to contemplate the eternal.

Intellect is the capacity for reflection, inference, testimony, doubt, ready wit, dream, cognition, conjecture, memory, desire and feeling of pleasure and pain. It is unable to perceive two things at the same time, even though the sense may be in contact with their objects. It is the power to seek worldly factual knowledge.

Activity is that which sets the mind, body and voice in motion. False knowledge leads to desire which leads to actions that hold man in bondage.

Faults are the cause of all action. They are attraction, aversion and delusion. Delusion is the one to watch out for because it breeds attraction and aversion (which make you forget that there is nothing agreeable or disagreeable to the soul; therefore liking or disliking is pointless). Faults appear when we confuse parts and the whole (unreal and real). To deal with faults you should study and reflect on these teachings.

Rebirth – birth consists of the connection of the soul with the body, sense organs and mind. Birth is not the production of anything new, but only re-association. Death is not the destruction of anything, but only separation.

Fruit is the product of all activity. It may be in the form of pleasure or pain, depending on the nature of its cause.  Fruits sometimes appear immediately, at other times there may be a lapse of time.

Pain is an obstacle to the progress of the soul. The body is said to be the abode of pain; the senses are the instruments of pain; the intellect is the agent of pain, birth then is association with pain; therefore, life is a passing experience of sorrow and suffering. Pleasure is an interval.

Release is defined as absolute deliverance from pain. Only the soul which is no longer associated with the body, sense organs and intellect is freed from pain. When the mind is awakened to the true nature of things by right knowledge, pain will fade away.  Then, faults will have disappeared, there will be no incentive to action and the soul will be freed from future rebirths.

The teachings say:

1. learn that rebirth, fruit and pain are to be known.
2. learn that actions and faults are to be avoided.
3. learn that release is to be attained.
4. learn that is attained by true knowledge.

True knowledge is attained by constantly turning over these teaching in one’s mind.

True Knowledge is developed by first learning to withdraw the senses, then they must be held steady by continuous effort, then the mind will unite with the soul (see definition of Yoga from the Yoga Sutra). There are objects that force themselves on consciousness so intensely that the mind cannot achieve this abstraction (hunger, thirst, heat, cold, disease, the elements, etc.). Yoga practices enable you to overcome these obstacles. This capacity for practicing Yoga comes from accumulation of previous efforts in past lives. Preparation for Yoga is the study of philosophy.

As I was preparing to write about Prana in the “Yoga – Energy” series (which I haven’t yet done – at the time these words were written) I went back to Samkhya philosophy which I was introduced to briefly and where I found a root axiom which inspired me. But I wanted to go further back so I went searching again and found at DharmaDownloads what I was looking for – a book by Theos Bernard titled “Philosophical Foundations of India”.

I am not a fan of academic philosophy, it tires and bores me. This book seems to carry both that and inspiration, so I find myself sifting through it. I am trying to get a bigger picture of Vedic philosophy and make it more accessible & relevant for myself. Much of the text reads to me like “yadda yadda yadda” and so I am trying to whittle it down. This morning it dawned on me to do it in writing and on this blog, so maybe others can benefit from it as well.

The preface of the book hold what is to me the single most useful guide on how to bring any of this wisdom into your life. I quote it as is:

“According to the classic school of Hindu Philosophy, the method by which the individual can evolve himself during his life is through the practice of Yoga. This is the universal technique recommended to enable man to acquire actual insight into the true nature of things. All schools agree that until the faith is fortified with understanding, little progress can be made, for knowledge without application is like medicine that is not taken.”

Indian tradition is a collection of six “insights” – perspectives on one agreed “Ultimate Reality”. These are the six philosophical systems of India. They are attributed to philosophers who eventually put them into writing but they are not a creation of an individual mind – their real founders are unknown. The six system are interrelated and dependent on one another. They are often referred to as “Vedic” because they all grew out of texts called “The Upanishads” which are a part of the Veda – which is the most ancient known Indian texts – pretty much the root of it all.

All six systems share a few core concepts:

• All accept the eternal (without beginning or end) cycle of Nature which goes through periods of creation, maintenance and dissolution.
• All accept the principle of regeneration of the soul (life and death are two phases of a single, continuous cycle – which!!! can be stopped).
• All accept Dharma as the moral law of the universe that accounts for the eternal cycle of Nature and the destiny of the human soul.
• All agree that knowledge (don’t take for granted that you know what they mean by knowledge!) is the path to freedom.
• All agree that Yoga is the method to attain final liberation.

The six system can be viewed as pairs.

Scientific – the physics and chemistry of how manifestations come into being:

• Nyaya – a system of logic about acquiring “right knowledge”
• Vaisesika – knowledge of the objective world of being.

Cosmic evolution – based on logical principles (this is my practice in this lifetime):

• Samkhya – a metaphysical perspective showing that everything is made up of spirit and matter.
• Yoga – the application of Samkhya for an individual.

Refinement – a critical analysis of the basic principles:

• Mimamsa – correct interpretation of rituals and texts.
• Vedanta – an inquiry into Brahman (the Ultimate Principle).

The book offers some background information on the known principals behind each system. I found that information mostly redundant at this point, but there is one thing that called out to me and I believe is useful to remember. These were all flesh and blood people (all men!), single individuals, each immersed in his own journey and each carrying his own system of faith that was relevant to and supported his reality. It is inevitable that, despite all attempts at philosophical objectivity, their personal beliefs and orientations tainted whatever knowledge they embodied and aspired to spread. They were as committed to suffering as you and me.