- •Preface
- •The Self and the Absolute
- •References
- •Introduction
- •The Self and the Absolute
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Self-luminosity of the Self
- •Multiplicity of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Introduction
- •The Empirical self
- •References
- •Introduction
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •The Self and s'iva
- •Introduction.
- •Nature of the Self
- •Introduction
References
1. sak§ad-apy-avirodham jaiminih.—BS, 1.2.28; sampatter-iti jaiminis-tatha hi dariayati—ibid, 1.2.31; param jaiminih mukhyatvat—ibid, 4.3.12; IP, vol. II, p. 427; K. P. Sinha, Reflexions on Indian Philosophy, p. 246.
MSV, Atma-vsda. 4, 29
parama-mahattvan ca atmanah parimanam gaganavat nsnupari-
manall sanra-parimano va. sarira-parimanavattvan ca vina savaya- vatvarn anupapannam PP, p. 343-4.
dharmadharmabhyara vati sarlrendriyani upattaai, tani tasyaiva bhogasadhanani_PP, p. 344.
IP, Vol. II, p. 409.
The Self in
buddhindriya-sarirebhyo bhinna atma vibhur dhruvalj—PP. p- 316 ; see ibid, pp. 327-330.
prapanca-sambandha-vilayo moksah Sastra-dlpika, p. 557 ; bhoga-
yatanarh sarlram. bhogasadhanani indriyani, bhogyah sabdadayo visayah....tadasya trivjdhasyapi atyantiko vilayo tnoksah_z6jW, r>. 358; atyantikas tu dehocchedo nihsesa-dharmadharma-pariksaya-nibandhano moksah—PP, p. 341 ; atma sanmatravastha eva avatis-thate—ibid, p. 334.
A. K. Warrier, The Concept ofMikti in Advaita Vedanta, p. 203.
sukhopabhogas ca yadi moksah ksayl ca sah—MSV, Sambandha- ksepa-parihira, 105 ; sukha-dujikhopabhogo hi samsara iti sabdyate. tayor anupabhogas tu moksam—sSstra-dlpika, Tarkapada ; dufikha- tyanta-samucchede sati prag-atma-vartina1!. nityananda-syanubhutir miktir ukta kumiiri\aih—Mana-meyodaya, Prameya, verse, 26 ; cittena svatma-saukhyanubhuti i quoted in IP, Vol. II, p. 423f.
IP, vol. II, pp. 409-410.
na hi ekasya kartrtvam karmatvam ca svapeksam upapadyate, svatmani kriya-vrtti-virodhat—PP, p. 333.
/P, vol. II, p. 411.
See PP, pp. 315, 333; manasa-pratyaksa-rupaham-pratyaya-gamyo jnata—Sastra-diplka, p. 347 ; aham-pratyaya-gamyati-M.S'K, Atma- vada, 76.
cf. atmano hi arfisa-dvayam, cidamso cidamsas ca. cid-amsena drastrtvam_N>S^a-rawrjva/i ; see IP, Vol. II, p. 413.
svasarhvedyah salj bhavati nasau anyena sakyate drasturii darsayitum va—quoted in IP, Vol. II, p. 408.
meya-matravabhasa-rupa samvid eka-'-na ca sa navabhati—PP, p. 171 ; sva-prakasatve purusasya susuptau api prakasapattelj—-ibid, p. 333 ; samvidi tu svayam-prakasayam—ibid.
S. N. Dasgupta, History of Indian Philosophy, vol. II, p. 400.
G. Jiia, Purva-MimSitsS in its Sources, p. 27.
IP, Vol. II, p. 412.
Jha, op cit, p. 30.
MSV, Atmavada, 142-3.
nanabhutah pratiksetram—PP, p. 316; see ibid, p. 345 and Mana- mtyodaya verses, 204-6.
PP, p. 343 ; Jha, loc cit ; IP, vol. II, p. 409.
Tantra-vSrtika, 2.1.5 ; IP, vol. II, p. 413.
PP, p. 317; IP, Vol. II, p. 409.
The Self in NyHyaVaiiefika
43
CHAPTER
7
THE SELF IN NYAYA-VAI^E§IKA
Introduction
Nyaya-Vai$e§ika is a realistic and pluralistic school of philosophy. This system holds that all the objects known by valid knowledge have ontological reality, and that every entity is different from every other entity of the universe. An atom is a real entity,and every atom is different not only from every other category but also from every other atom. In a like manner, the self is also a real entity, and every self is different from every other self as well as from every other category. Thus, according to the Nyaya-Vaisegikas, Isvara, the self and matter are all ontologies! realities, because they are known by valid knowledge, and each of these realities is distinct from the others.
The Nyaya-Vaisesjkas have divided all the substances into nine kinds, namely, prthivl or earth, ap or water, tejas or fire,. vayu or air, ak&sa or space, k&la or time, dik or direction, Qtmati or the self and manas or the mind1. Of them, aiman has been divided into two types, namely, jivatman or the individual self and Paramatman or the Supreme self or God. The jivatman is infinite in number and is different in every individual, while Paramatman is only one2.