Part I- Philosophy

Guru Ghasidas and Satnam Pantha Guru Ghasi Das (1756–1836) was Guru(teacher) of the Satnami sect in the early 19th century.Satnami sect is similar to sikhism ,opposite to inequality of Hinduism.It was Guru Ghasidas to start treating everyone as same in deep forested part of Chhattisgarh, India.  Ghasi Das was born on 18 December 1756 in Girodpuri, District – Balodabazar. Guru Ghasidas was the son of Mahngu Das and Amrotin Devi. Ghasidas preached Satnam particularly for the people of Chhattisgarh. After Ghasi Das, his teachings were carried on by his son, Balakdas. Guru Ghasidas was the founder of the Satnami community ... Read more

Guru Nanak – Social-ethical philosophy A close study of the life of Guru Gobind Singh, his precepts and his utterances would lead us to the conclusion that the Sikh social ethics has four pronounced ingredients. These are social equality, universal-brotherhood, seeking good of all (altruism) and social service. These ingredients are inter­related and interactive. Altruism and social service are, in fact, practical measures to realize universal brotherhood, the actualization of which in its turn, depends on the extent to which the principle of social equality is realized in the conduct of those who form the social fabric. This concept is ... Read more

Kautilya theory of Mandal The mandala system was a theoretical construction of states by Kautilya in his Arthasastra. The word “mandala” means circle in Sanskrit. It is a geographical concept of division of lands of the king (the vijigishu) and the neighboring kingdoms.  It was “perhaps the first theoretical work on an ancient system of kings, kingdoms and empires in the intellectual history of mankind that can be considered to be analogous to a model of international relations.  ”Kautilya’s fundamental objective was to make the state, the Empire, that is, safer, stronger and expand the same.  “Kautilya’s work represented the ... Read more

Kautilya Theory of Saptanga According to Kautilya, a state has seven elements or constituents, namely, Swamin— the King, Amatya—the Minister, Janapada—the Land, and the People, Durga—the Fortress, Kosha—the Treasury, Danda—the Army and Mitra—the Allies. This entire set-up of the kingdom was described as Saptanga theory in ancient India. The Swamin refers to the king, regarded as the indispensable, integral and inseparable part of the state in ancient India. King in all cases belonged to the noble and royal family who possessed qualities of both head and heart. Amatya or the minister refers to all the officials involved in the functioning ... Read more

Philosophy of Advaita Vedanta Advaita Vedānta is one version of Vedānta. Vedānta is nominally a school of Indian philosophy, although in reality it is a label for any hermeneutics that attempts to provide a consistent interpretation of the philosophy of the Upaniṣads or, more formally, the canonical summary of the Upaniṣads, Bādarāyaņa’s Brahma Sūtra. Advaita is often translated as “non-dualism” though it literally means “non-secondness.” Although Śaṅkara is regarded as the promoter of Advaita Vedānta as a distinct school of Indian philosophy, the origins of this school predate Śaṅkara. The existence of an Advaita tradition is acknowledged by Śaṅkara in ... Read more

Theory of Apurva Apurva, also spelled as Apoorv, in Vedanta philosophy is the performative element of an injunction that justifies ritualistic acts and their results. As an explanatory concept it serves as a mediator. Bhartrhari explains that pravrtti can be viewed in four ways as apurva, kala-sakti, kriya and kala. Kumarila Bhatta explains that Apurva is the newly known vidhi or that what is not known before hearing a vedic sentence. Salikanatha explains that Apurva is that which is not cognisable by any of the ordinary means of knowledge. And, according to Nagesa, the conclusion that if pravrtti is identified ... Read more

Philosophy of Mimamsa Dharma Mīmāṃsā, a Sanskrit word meaning “revered thought,” is the name of one of the six astika (“orthodox”) schools of Hindu philosophy, whose primary inquiry is into the nature of dharma (duty) based on close hermeneutics of the Vedas. Its core tenets are ritualism (orthopraxy), anti-asceticism and anti-mysticism. The central aim of the school is elucidation of the nature of dharma, understood as a set of ritual obligations and prerogatives to be performed properly, in order to maintain the harmony of the universe and further the personal well-being of the person who performs them. Mimamsa is more ... Read more

Philosophy of Vaisheshika The term Vaisesika is derived from the term visesa. The Vaisesika system lays stress on particularity (visesa) of the eternal substances. Ether, space, time, souls, internal organs, and the atoms of earth, water, fire and air are eternal. Each of them has a particularity which is its distinctive feature. The Vaisesika emphasizes the plurality and distinctness of physical things and individual souls. Its special feature is the doctrine of atomism. Kanada (300 B.C.), the author of the Vaisesika Sutra, is the founder of the Vaisesika system. It specializes in the philosophy of nature. Kanada speaks of the ... Read more

Philosophy of Nyaya Prama Nyāya (literally “rule or method of reasoning”) is a leading school of philosophy within the “Hindu umbrella”—those communities which saw themselves as the inheritors of the ancient Vedic civilization and allied cultural traditions. Epistemologically, Nyāya develops of a sophisticated precursor to contemporary reliabilism (particularly process reliabilism), centered on the notion of “knowledge-sources” (pramāṇa), and a conception of epistemic responsibility which allows for default, unreflective justification accorded to putatively veridical cognition. It also extensively studies the nature of reasoning in the attempt to map pathways which lead to veridical inferential cognition. Nyāya’s methods of analysis and argument ... Read more

Philosophy of Samkhya Samkhya, also spelled Sankhya, one of the six systems (darshans) of Indian philosophy. Samkhya adopts a consistent dualism of matter (prakriti) and the eternal spirit (purusha). The two are originally separate, but in the course of evolution purusha mistakenly identifies itself with aspects of prakriti. Right knowledge consists of the ability of purusha to distinguish itself from prakriti. Although many references to the system are given in earlier texts, Samkhya received its classical form and expression in the Samkhya-karikas (“Stanzas of Samkhya”) by the philosopher Ishvarakrishna (c. 3rd century CE). Vijnanabhikshu wrote an important treatise on the ... Read more