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WMA Medical Ethics Manual

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The brain, main part is located in central nervous system cranial cavity. Can be divided into the brain, cerebellum and brainstem three parts, from eating to sleep, from talking to calculation, brain command the people's behavior and thought diligently brain can not only keep and development of intelligence, still can prevent brain atrophy aging, life is full of vitality.
The Five Sheaths (Kosas) (The Vedanta Philosophy)

The Jiva or the individual soul is enclosed within five sheaths (Kosas), which are like the sheaths of an onion. The five sheaths are :
There are thirty-six Tattvas or principles in the Sakti philosophy.

Perception (Pratyaksha), inference (Anumana) and right affirmation (Apta Vakya) are the three Pramanas or proofs in the Sankhya system. The word Apta means fit or right. It is applied to the Vedas or inspired teachers. The Naiyayikas have four kinds of proofs, viz., perception, inference, comparison and verbal authority. The Mimamsakas recognise six kinds of proofs.

Dual Concept of Purusha and Prakriti

The Five Activities of the Lord
Philosophy – Its Origin and Its Limitations
Bondage belongs to Prakriti, but is attributed to Purusha. Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute, but isolation from Prakriti.

Devi is Sakti of Lord Siva. She is Jada Sakti and Chit Sakti. Prakriti is Jada (insentient) Sakti. Suddha Maya is Chit Sakti.
The advanced Sadhaka feels: "I am the Devi and the Devi is in me". He worships himself as Devi instead of adoring any external object. He says: "Saham" (I am She (Devi).
Fourfold Classification of the
Twenty-five Tattvas (principles)
[Note: Chit = The principle of universal intelligence or consciousness.]
According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. Karma-Kanda is the chief section of the Vedas.
How Release Is Effected

Ekam Eva Advitiyam – The Rality is One alone without a second.
The Sankhya system is called Nir-Isvara (God-less) Sankhya. It is atheistic. The Sankhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.

Nada, Bindu and the rest are only names for different aspects of Sakti. Sakti is Prakriti, Maya, Mahamaya and Sri Vidya. Sakti is Brahman Itself. Sakti manifested Herself to Lord Siva in the ten forms as the Dasa-Maha-Vidyas, viz., Kali, Bagalamukhi, Chhinnamasta, Bhuvanesvari, Matangi, Shodasi, Dhumavati, Tripurasundari, Tara and Bhairavi.
Siva, Sakti and Maya

The Nyaya
Brahman, the Absolute, after creating the elements, enters them. It is the Golden Person in the sun. It is the Light of the soul. It is ever pure. It is Sat-Chid-Ananda, one without a second. It is Bhuma (infinite, unconditioned). It dwells in the heart of man. It is the source of everything.

Earth, water, fire, air, ether, time, space, soul and mind are the nine Dravyas or substances. The first four of these and the last are held to be atomic. The first four are both eternal and non-eternal, non-eternal in their various compounds and eternal in their ultimate atoms to which they must be traced back.
The Universe

These are unconditional duties. If he fails to do these, he incurs the sin of omission to attain special ends. If he avoids prohibited actions (Nishiddha Karmas), he will avoid hell. If he performs the unconditional duties, he will attain salvation.

Manifestations of the Divine Mother

The Saiva Siddhanta Philosophy
Introduction
In the Sankhya system, there is no analytical enquiry into the universe as actually existing, arranged under topics and categories. There is a synthetical system, starting from an original primordial Tattva or Principle, called Prakriti, that which evolves or produces or brings forth (Prakaroti) everything else.

The Function of Prakriti

Mimamsa- A System of Vedic Interpretation

Sakti is the reflex of Siva. It has no independent existence. Siva assumes this form out of His great love for mankind. Siva wishes that all should know Him.
Brahman is the material cause, as well as the instrumental cause of the universe. Brahman and the universe are not different, just as the jar is not different from clay. Brahman develops Itself into the universe for Its own Lila or sporting, without undergoing the least change, and without ceasing to be Itself.
The fruits or rewards of sacrifice are not dispensed by any beneficent God. Apurva bestows the reward on the sacrificer. Apurva is the link or necessary connection between work and its fruit or result. Apurva is Adrishta. It is a positive, unseen force created by an act, that leads to the attainment of the fruit of the action. This is the view of Jaimini.

In the Kenopanishad, it is said that the gods became puffed up with a victory over the Asuras. They wrongly took the success to be the result of their own valour and powers. The Lord wanted to teach them a lesson. He appeared before them in the form of a Yaksha- a huge form, the beginning and end of which were not visible. The Devas wanted to find out the identity of this form and sent Agni for this purpose. The Yaksha asked Agni (fire): "What is thy name and power?" Agni replied : "I am Agni, Jatavedas. I can burn up the whole universe in a minute." The Yaksha placed before Agni a dry blade of grass and asked him to burn it. Agni was not able to burn it. He ran away from the Yaksha in shame.

The gods then sent Vayu to enquire who he was. Vayu approached the Yaksha. The Yaksha asked Vayu: "Who are you? What is your power?" Vayu replied; "I am the wind-god. I can blow away the whole world in a minute." The Yaksha then placed a blade of grass before Vayu and challenged him to blow it away. Vayu could not make it move an inch from its place. He, too, left the place in shame. Last of all came Indra (king or ruler of heaven) himself. When Indra reached the place, he found that the Yaksha had vanished.

Jaimini accepts the three Pramanas of perception (Pratyaksha), inference (Anumana) and authoritative testimony (Sabda or Veda). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.

Santam, Sivam, Advaitam – Brahman is Peace, Auspiciousness and Non-duality.

The Vaiseshika is a supplement of the Nyaya. The Yoga is a supplement of the Sankhya. The Vedanta is an amplification and fulfillment of the Sankhya. The study of Vyakarana (grammar), Mimamsa, Nyaya and Sankhya is necessary to understand the Vedanta. The Nyaya sharpens the intellect and enables the aspirants to grasp the Vedanta. The Nyaya is considered as a prerequisite for all philosophical enquiry.
Dharana, Dhyana and Samadhi are the three consecutive stages of the same process of mental concentration and are thus parts of an organic whole. Dharana is the effort to fix the mind steadily upon an object. Dhyana is continuous and unbroken fixity of the mind upon the object. Samadhi is fixity of the mind upon the object with such intensity of concentration as to become the object itself. The mind is wholly merged in and identified with the object upon which it is fixed.

A Vritti is a whirlpool or thought-wave in the mind-lake. Each Vritti or mental modification leaves behind a Samskara or impression or latent tendency. This Samskara may manifest itself as a conscious state when the occasion arises. Similar Vrittis strengthen similar dispositions. When all the Vrittis are arrested, the mind is in a balanced state (Samapatti).

To Sum Up

The Cause of Bondage and
the Means to Emancipation

As a dancing girl, having exhibited herself to the spectators , stops dancing, so also Nature ceases to function when she has made herself manifest to the Purusha or the Self. Nothing is more modest than Prakriti, when she becomes conscious that she has been seen by the Purusha. She does not again expose herself to the gaze of the Purusha.
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The Nyaya is the basis of all Sanskrit philosophical studies. It is an introduction to all systematic philosophy. It is the preliminary course for a student of philosophy. You cannot understand the Brahma-Sutras of Sri Vyasa without a knowledge of the Nyasa. A study of the Nyasa develops the power of reasoning or arguing. It renders the intellect sharp and subtle. You cannot make Vedantic enquiry without a sharp and subtle intellect. The Kathopanishad says:

Maya has two powers, viz.,
There is, first, the state of Samsaya or doubt about the point to be discussed. Next comes the Prayojana or motive for discussing it. Next follows a Drishtanta or example which leads to the Siddhanta or established conclusion. Then comes the objector with his Avayava or argument, split up into five members. Next follows the Tarka or refutation, and the Nirnaya or ascertainment of the true state of the case.

Just as the headman of a village collects the taxes from the villagers and pays them to the collector of the district, just as the local collector pays the amount to the minister, and the minister receives it for the use of the state,beats by dre, so also the mind receives the ideas from the external organs, transfers them to egoism, delivers them to the intellect which is the general superintendent and takes charge of them for the use of the Sovereign Self.
Dharana, Dhyana and Samadhi
The unthinking atoms have not the power and the intelligence to run this universe in an orderly manner. Surely, the activities of the atoms are regulated by an omniscient and omnipotent God. Inference and scriptures compel us to admit God. What is that intelligence which makes the Adrishta to operate? That intelligence is God. The five elements are effects. They must be preceded by someone who has a knowledge of them. That ‘someone’ is God. There must an author for the Vedas. The contents of the Vedas are destitute of errors. The author is free from deceit. He must be an omniscient being.
Brahman is without parts, without qualities, without action and emotion, beginningless, endless and immutable. It has no consciousness, such as is denoted by ‘I’ and ‘Thou’. It is the only Reality. Brahman is to the external world what yarn is to cloth, what clay is to jar and what gold is to a gold ring.

The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras. The impressions of actions done in various births are imbedded in the subtle body. The conjunction of the Linga-Deha with the gross physical body constitutes birth and separation of the Linga-Deha from the gross physical body is death.

The Faults That Lead to Bondage
The soul is a real being. It is an eternal entity. Desire, aversion, volition, pleasure, pain, intelligence and cognition are its qualities or marks. The object of the notion of ‘I’ is the soul. No cognition or recollection is possible without a soul. The eye cannot see objects and the ear cannot hear sounds without a soul. There should be an agent to use the instruments (senses). That agent is the soul. After an object is seen, even if the eyes are both destroyed, the knowledge that ‘I have seen’ remains. This knowledge is not a quality of either the objects or the senses. The mind is not the soul. It is only an instrument of the soul, by means of which it thinks. The self is the subject. The soul exists even when the body perishes, the senses are cut off and the mind is controlled. There are infinite numbers of souls.

Before you engage in any matter, you first observe or consider, then you reflect, and then determine: "This must be done by me"; and then you proceed to act. This ascertainment: "Such act is to be done by Me" , is the determination of the intellect (adhyavasaya). The intellect is an instrument which receives the ideas or images conveyed through the organs of sense and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya).

The subject or the Pramata, the cogniser The object or the Prameya The resulting state of cognition or the Pramiti The means of knowledge or the Pramana
Yama and Niyama

The intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their objects to the intellect. The intellect exhibits them to the Purusha. The intellect discriminates the difference between Purusha and Prakriti.

The Sankhya system is generally studied next to the Nyaya. It is a beautiful system of philosophy. The Western philosophers also have great admiration for this system. It is more categorically dualistic. It denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known.

The individual soul in the Yoga has greater freedom. It can attain salvation with the help of God. The Sankhya maintains that knowledge is the means to salvation. The Yoga holds that concentration, meditation and Samadhi will lead to Kaivalya or Independence. The Yoga system holds that the Yogic process consists in the suppression of the diversities of mental functions and the concentration of the mental energy on the self-luminous Purusha.
The Vaiseshika system takes its name from Visesha or particularity which is the characteristic differentia of things. The aphorisms of Kanada contain the essence of the Vaiseshika philosophy. The principal subject treated therein is Visesha, one of the six Padarthas or categories enumerated by the founder.
The intellect is the prime minister of Purusha. It brings for Purusha the fruition of all that is to be experienced. It appears to be intelligent on account of the reflection of Purusha which is very near to it, though, by itself, it is really non-intelligent.
The fourth Sutra is: "Tat Tu Samanvayat" (That Brahman is to be known only from the scriptures and not independently by any other means is established, because it is the main purport of all Vedanta texts).
The body is Sakti. The needs of the body are the needs of Sakti. When man enjoys, it is Sakti who enjoys through him. She sees through his eyes, works through his hands and hears through his ears. Body, mind, Prana, egoism, intellect, organs, and all functions are Her manifestations.
The Doctrine Of Apurva

Sabara is the author of the chief commentary or Bhashya on the work of Jaimini. Kumarila, the Guru of Bhavabhuti, commented on the Sutra and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara was a pupil of Kumarila. He wrote a commentary on the Bhashya of Sabara.
Evolution of the Tattvas From Suddha-Maya

The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release.

Siva has two aspects. In one aspect, He is the supreme, changeless One who is Satchidananda. This is Para Samvit. Nishkala Siva is Nirguna Siva. He is not connected with the creative Sakti. In the other aspect, He changes as the world. The cause of the change is Siva-Tattva. Sakti-Tattva is the first dynamic aspect of Brahman. This Siva-Tattva and Sakti-Tattva are inseparable.
The Saiva Siddhantins divide Jivas (individual souls) or Pasus into three orders, viz., Vijnanakalas, Pralayakalas and Sakalas. Vijnanakalas have only the Anva Mala (egoism). Maya and Karma have been resolved. Pralayakalas are those who are free from Maya alone, in the stage of Pralaya. Sakalas have all the Malas (defects), viz., Anava, Karma and Maya.

The Soul
Maya or Prakriti is within the womb of Sakti. Maya is the matrix of the world. Maya is potential in the state of dissolution. She is dynamic in creation. Maya evolves into several material elements and other physical parts of all sentient creatures, under the direction of Sakti.
Characteristics of the Purusha

Sattva makes a man divine and noble. Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant. There is much Sattva in a sage or saint and there is much Rajas in a soldier, politician and businessman.

(Sankhya continued below)

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Sankhya Continued

The Nyaya and the Vaiseshika The Sankhya and the Yoga The Mimamsa and the Vedanta

Introduction
Bhava or Attitude
Sri Vyasa has criticised the doctrines of the Vaiseshika system and the Sankhya system.

The union of the Self with Nature or Prakriti is like the association of a lame man with a blind man. A lame man and a blind man were deserted by their fellow-travellers in a forest. They agreed to divide between them the duties of walking and of seeing. The lame man mounted himself on the shoulders of the blind man and directed the blind man. The blind man was able to pursue his route by the directions of his friend. Even so, the Self is like the lame man. The faculty of seeing is in the Self, not that of moving. The faculty of moving, but not of seeing, is in Prakriti. Prakriti is like the blind man. The lame man and the blind man separated when they reached their destination. Even so, Prakriti, having effected the liberation of the Self, ceases to act. The Self obtains Kaivalya or the final beatitude. Consequently, their respective purposes being effected, the connection between them terminates. The Self attains liberation by knowledge of Prakriti.

The Purva Mimamsa

Introduction
The insentient body seems sentient on account of its union with the Self, and the Self appears as the agent. Just as a pot with cold water appears to be cold, with hot water seems to be hot, so intellect and the rest seem to be sentient on account of union with the Purusha. This mutual transfer of properties is like that of fire and iron, or that of the sun and water.
This world has begun by a combination of atoms. It has Samyoga (conjunction) and Viyoga (Disassociation). The cause of the world is the Paramanus (atoms) and the nine Dravyas (materials), including Isvara (God). Isvara has Nitya-Jnana (eternal knowledge) who has also Ichha-Kriya (desire-action) as Gunas (qualities). He is Vibhu (all-pervading). Jiva (individual soul) is doer and enjoyer. He has several attributes. Jivas are endless. The cause for bondage is ignorance (Ajnana). Twenty one kinds of pain constitute bondage. Moksha is destruction of all kinds of pain. Knowledge of the Atman (Soul), as is distinct from others, is Moksha-Sadhana (austerity for emancipation). Gautama advocates Arambhavada and Anyathakhyati (theory of the production of a new effect from every cause and of realistic epistemology).
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The Purusha is not the doer. It is the witness. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal. The Purushas or souls are infinite in number, according to the Sankhya. There are many Purushas. If the Purushas were one, all should become free if any one attained release.

How Man Is Affected by the Three Gunas
Physical contact with a female is gross Maithuna. This is due to Pasu-Bhava or animal attraction or brutal instinct. Mother Kundalini Sakti unites with Lord Siva in the Sahasrara during Nirvikalpa Samadhi. This is a real Maithuna or blissful union. This is due to Divya-Bhava or divine disposition. You must rise from Pasu-Bhava to Divya-Bhava through Satsanga, service of Guru, renunciation, dispassion, discrimination, Japa and meditation.

Jiva
The third category, Karma or action, consists of five kinds of acts, viz., elevation or throwing upwards, depression or throwing downwards, contraction, expansion and, motion.
The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of Apurva, and also some philosophical propositions. There are twelve chapters.
The Devi-Sukta of the Rig-Veda, Sri-Sukta, Durga-Sukta, Bhu-Sukta and Nila-Sukta, and the specific Sakta Upanishads such as the Tripurasundari Upanishad, Sitopanishad, Devi Upanishad, Saubhagya Upanishad, Sarasvati Upanishad, Bhavanopanishad, Bahvrichopanishad, etc.- all emphatically declare the Mother aspect of God.

Soul (Atman) Body (Sarira) Senses (Indriyas) Objects of senses (Artha) Intellect (Buddhi) Mind (Manas) Activity (Pravritti) Fault (Dosha) Transmigration (Pretyabhava) Fruit (Phala) Pain (Duhkha) Salvation (Apavarga)
During the time of Sankaracharya, all the six schools of philosophy flourished. Therefore, he had to refute the other systems in order to establish his absolute monism (Kevala Advaita). But, nowadays, Sankhya, Vaiseshika, etc., are in name only. Even now, some Hindu preachers, Sannyasins and Mandalesvars try to establish Advaita Vedanta by refuting these old systems. This is a mistake. They will have to refute at the present moment materialism, agnosticism, atheism and science, and then establish Advaita Vedanta.

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Souls (Pasu) are by nature infinite, all-pervading, eternal and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and little-knowing, ignorant and temporary. This is due to their bonds (Pasa), viz., Anava, Karma and Maya that are called the three Malas or impurities. Anava is the impurity which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in certain ways on account of its limitation and does good and evil actions. Karma brings about the conjunction of the soul with its body. The results of the Karma have to be worked out in the world. There should be worlds and bodies, in order to experience the fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or bond. Maya is the material cause of the world. The soul gets experience and limited knowledge through Maya.
The Malas affect only the Jivas and not Siva. Those who are freed from the Malas or impurities attain Sivatva or the nature of Siva. They are Siddhas or perfected beings.
The Saiva Siddhanta analyses the universe into thirty-six Tattvas or principles, as against the twenty-five of the Sankhya. The thirty-six Tattvas arise from Maya, the material cause of the world. Suddha Maya is Maya in its primal state. From it arise the five pure principles called Siva Tattva,dre beats, Sakti Tattva, Sadasiva Tattva, Isvara Tattva and Suddha-Vidya Tattva. Siva functions through these five pure principles.

The Five Mental Planes According
To The School Of Patanjali
Knowledge of Sakti Leads to Salvation
The self is not the senses, because it persists even when the senses are injured or destroyed. The body is made up of matter. The perceiver is distinct from the body. The self directs the body. The body is a servant of the self. There is some being which synthesizes the various sense-data. That being or entity is the self. The self is all-pervading and imperishable. Selves are countless.
The Yoga

Introduction
Jaimini’s Philosopy In A Nutshell

The Aphorisms of Kanada
Saiva Siddhanta is the philosophy of Southern Saivism. It owes its origins to no single author. It is midway between Sankara’s Advaita and Ramanuja’s Visishtadvaita. Its literature consists chiefly of

The three Gunas are never separate. They support one another. They intermingle with one another. They are intimately related as the flame, the oil and the wick of a lamp. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. Destruction is only non-manifestation.

All knowledge implies four conditions:

The Shad-Darsanas or the Six Orthodox Schools
Divine Mother is everywhere triple. She is endowed with the three Gunas, viz., Sattva, Rajas and Tamas. She manifests Herself as Will (Ichha Sakti), Action (Kriya Sakti) and Knowledge (Jnana Sakti). She is Brahma-Sakti (Sarasvati) in conjunction with Brahma, Vishnu-Sakti (Lakshmi) in conjunction with Vishnu and Siva-Sakti (Gauri or Uma) in conjunction with Siva. Hence She is called Tripurasundari.
The God of Patanjali is a Special Purusha or Particular Soul unaffected by afflictions, works, fruition and vehicles. In Him is the highest limit of the seed of omniscience. He, being unconditioned by time, is the teacher of even the ancients. He is ever free.
These separately considered, are the activities of Brahma, Vishnu, Rudra, Mahesvara and Sadasiva.
The Nyaya calls ignorance Mithya Jnana, false knowledge. The Sankhya styles it Aviveka, non-discrimination between the real and the unreal. The Vedanta names it Avidya, nescience. Each philosophy aims at its eradication by knowledge or Jnana. Then one attains eternal bliss or immortality.

The Awakening of Kundalini
The souls are destitute of intelligence in the state of dissolution. Hence they cannot control the activities of the atoms. There is no source of motion within the atoms. Therefore, there must be a first mover of the atom. That First Mover is the Creator or God.

The Scriptures of the Sakta School

The world undergoes evolution for the benefit of the souls. The whole processs of creation is for the sake of the salvation of the souls. The world is real and eternal. The world of matter and souls forms the body of the Lord.

May you all understand the truths of Vedanta philosophy. May you all realise the bliss of oneness. May you all become Jivanmuktas while living.
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The Vedanta Philosophy
Uttara Mimamsa or the Vedanta philosophy of Vyasa or
Badarayana is placed as the last of the six orthodox
systems, but, really, it ought to stand first.
The Uttara Mimamsa conforms closely to the doctrines
propounded in the Upanishads. The term Vedanta means
literally the end or the essence of the Veda. It contains the
doctrines set forth in the closing chapters of the Vedas.
The closing chapters of the Vedas are the Upanishads.
The Upanishads really form the essence of the Vedas.

For the attainment of Samadhi or union with the Divine, the practice of Yama and Niyama is an indispensable necessity. The Yogic student should practise Yama and observe Niyama side by side. It is not possible to attain perfection in meditation and Samadhi without the observance of the practice of Yama and Niyama. You cannot have concentration of mind without removing from within falsehood, deceit, cruelty, lust etc. Without concentration of mind, meditation and Samadhi cannot be attained.
One can attain Samadhi through devotion to God. Devotion to God gives freedom. By Isvara pranidhana, the Yogic student obtains the grace of God.
Intellect, egoism, mind and the eye see a form (shape) at once, in one instant, and come immediately to the conclusion, say, "This is a jar". The same three, with the tongue, at once relish taste; with the nose smell; and so with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a wooden pole (post or a stump) or a man. He then sees a bird sitting on it. Then the doubt is removed by the reflection of the mind. The intellect makes a determination that it is a wooden pole only. Then the egoism says: "I am certain it is a wooden pole only". In this way, the functions of the mind, intellect, egoism and the eye are gradual, also. There is leisure for the eye to see, for the mind to reflect or consider, for egoism to apply, and for the intellect to conclude. There is another example. The ear hears the twang of a bowstring; the mind reflects that this must be for the shooting of an arrow; egoism says: "It is aimed at me"; and the intellect determines: "I must run at once".
According to Mimamsa school, Karma or ritual is all-in-all in the Veda. Upasana (worship) and Jnana (knowledge) are only accessories to Karma. This view is refuted by the Vedanta school. According to the Vedanta, Self-realisation (Jnana) is the foremost thing, and ritual and worship are accessories. Karma will take one to heaven which is only an impermanent place of refined sensual enjoyment. Karma cannot destroy the cycle of births and deaths, and cannot give eternal bliss and immortality.
There are four kinds of Abhava, the seventh category, viz., antecedent non-existence, cessation of existence, mutual non-existence and absolute non-existence.
The fourth category, Samanya or generality of properties, is twofold, viz., (1). Higher and lower generality and (2.) that of genus and species.

Introduction

The Uttara Mimamsa conforms closely to the doctrines propounded in the Upanishads. The term Vedanta means literally the end or the essence of the Veda. It contains the doctrines set forth in the closing chapters of the Vedas. The closing chapters of the Vedas are the Upanishads. The Upanishads really form the essence of the Vedas.

The Indescribable Glory of Devi
The fifth category, Visesha or particularity, belongs to the nine eternal substances of the first category, all of which have an eternal ultimate difference distinguishing each from the others. Therefore, the system is called Vaiseshika.
Other thinkers severely criticized that. The critics maintained that the unconscious or non-intelligent Apurva could not bestow the rewards. The Mimamsa system could not satisfy the intelligent, thoughtful men. Hence, the later Mimamsakas slowly introduced God. They declared that if sacrifices were performed in honour of the Supreme Being, it would lead to the achievement of the Supreme Good. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function is God.

The Nyaya and the Vaiseshika will give you an analysis of the world of experience. They arrange all the things of the world into certain kinds or categories (Padarthas). They explain how God has made all this material world out of atoms and molecules. They show the way to attain knowledge of God. The Sankhya will provide you with deep knowledge of Hindu psychology. Kapila Muni was the father of psychology. The Yoga deals with the control of Vrittis or thought-waves, and with meditation. The Yoga system shows the ways to discipline the mind and the senses. The Yoga will help you to cultivate concentration and one-pointedness of mind and enter into Nirvikalpa Samadhi or the Superconscious State.

The Purva-Mimamsa deals with the Karma-Kanda (rituals- ceremonies) of the Vedas, and the Uttara-Mimamsa is also known as the Vedanta-Darsana. This is the corner stone of Hinduism. The Vedanta philosophy explains in detail the nature of Brahman or the Eternal Being, and shows that the individual soul is, in essence, identical with the Supreme Self. It gives methods to remove Avidya or the veil of ignorance and to merge oneself in the ocean of bliss or Brahman.
Criticism of Jaimini’s Philosophy
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The followers of Kanada introduce God as the efficient cause of the world. The atoms are the material cause of the universe.
Brahman

Crude matter is without form. Mahat or the Cosmic Intelligence is its first form. Intellect is the matter for egoism. Egoism is a form of intellect. It is the matter of which the senses and the rudimental elements are formed. The senses and the rudimental elements are forms of egoism. The gross elements are forms of the rudimental elements.
Prameya, or the objects of which, right knowledge is to be obtained, are twelve, viz.,
Pradhana or Prakriti is eternal, all-pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakriti is independent and uncaused, while the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties).

The Nyaya is not merely formal logic, but a complete epistemology. Ordinary people think that the Nyaya is chiefly concerned with logic. Logic is merely a part or a single topic. The purpose of the Nyaya is a critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology.
This fourfold classification includes all the twenty-five principles or Tattvas. Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, producer. Seven principles- intellect (Buddhi), egoism (Ahankara) and the five Tanmatras (subtle rudimentary elements in an undifferentiated state before quintuplication or Panchikarana)- are productions and productive. Buddhi (intellect) is productive as Ahankara (egoism) is evolved out of it. It is produced also, as it itself is evolved out of Prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five subtle rudiments or Tanmatras. The subtle rudiments are derived from egoism. Hence they are productions. They give origin to the five elements (space, fire, air, water, earth). Hence they are productive. The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to a substance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.
The Three States of Consciousness
The waking state The dreaming state The deep sleep state.

From pleasure arises desire. From pleasure derived from the enjoyment of garlands, sandal paste, women and other objects, Raga or desire is produced successively for pleasure of a similar kind or for the means of attaining it. From pain caused by snakes, scorpions, thorns and the like, aversion arises with regard to such pain or with regard to its source.
The practice of Yama and Niyama constitute ethical discipline. It prepares the Yogic student for the real practice of Yoga. The Yogic student should practise non-violence, truthfulness, continence, non-stealing, and non-acceptance of gifts which are conducive to luxurious living; and practise purity, contentment, austerity, sacred study and surrender to God. The chief of them is non-violence (Ahimsa). All other virtues are rooted in Ahimsa. Non-violence is abstinence from malice towards all living beings- in every way and at all times. It is not merely non-violence, but non-hatred.

The Yamas or restraints are the great universal vows (Mahavrata), not limited by caste, place or country, time or circumstances. They must be practised by all. There are no exceptions to these principles. Not even self-defense can justify murder for one who is practising the vow of non-violence. He should not kill even his enemy if he is to practise Yoga rigorously.
Gautama Rishi systematised the principles of Nyasa or the Indian logical system. Kanada composed the Vaiseshika Sutras. Kapila Muni founded the Sankhya system. Patanjali Maharshi is the first systematiser of the Yoga school. He composed his Yoga Sutras. The Yoga-Darsana of Patanjali is a celebrated text-book on Raja-Yoga. Jaimini, a disciple of Vyasa, composed the Sutras of the Mimamsa school, which is based on the ritual sections of the Vedas. Badarayana composed his famous Vedanta Sutras or Brahma Sutras which expound the teachings of the Upanishads. The different schools of the Vedanta have built their philosophy on the foundation of these Sutras.
Three Orders of Jivas
Knowledge of the Parthas is the means of attaining the Supreme Good. The Supreme Good results from the knowledge produced- by a particular Dharma- of the essence of the Padarthas, by means of their resemblance and differences.

The Nyaya – A Method of Philosophical enquiry

Apavarga, or release, is absolute deliverance from pain. It is freedom from pain. It is cessation of pain. It is not the enjoyment of positive pleasure. It is not annihilation of the self. It is destruction of bondage. Release from the twenty one kinds of pain or Duhkha is liberation (Moksha). In the state of release, there is no connection of mind with the Atman. The Atman is destitute of desire, effort, merit, demerit, hatred, mental impressions, etc., in the state of liberation, as, then, there is no mind. The liberation (Moksha) of the Naiyayikas is a word without meaning. It is a state of painless, passionless existence, like that of a stone without sensation and interest.

The self is distinct from the body, the senses and the intellect. The self is the experiencer or enjoyer. The body is the abode of experiences. The senses are the instruments of experience. The self perceives when it is in union with the mind. It experiences internally pleasure and pain; and externally, objects such as trees, rivers, plants, etc.

No student of Hinduism ought to be satisfied without acquiring a clear and accurate knowledge of the principal distinguishing characteristics of the six philosophical schools. The more advanced scholar should study the original Sutras in which the doctrines of each school are enunciated. Study of the six schools of philosophy will sharpen the intellect and give you vast knowledge. You will have clear and comprehensive understanding of the Truth. Each system is a step or rung in the spiritual ladder.
The Sakti Yoga Philosophy

Raja Yoga and Hatha Yoga
Asango Ayam Purusha – This Purusha is unattached.
[Note: Smriti = Auxiliary scripture that explains and elaborates the Sruti. Examples of Smritis are The Manu Smriti or the Laws of Manu, the Mahabharata, Ramayana, Puranas etc. The Smritis constitute the body of traditional law, secular as well as religious, which guides the daily life of the Hindus. They were delivered originally by Manu, Yajnavalkya, and other inspired legislators, to their respective pupils, and committed later from memory to writing].

Abhyasa and Vairagya
Badarayana (Vyasa) believes in Jivanmukti or Liberation While Living.
Practice of Kriya Yoga
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Saiva Siddhanta Philosophy and Saktaism
Philosophy- Part 2 Click above to open paragraph
Saiva Siddhanta is the philosophy of Southern Saivism.
It owes its origins to no single author. It is midway between
Sankara’s Advaita and Ramanuja’s Visishtadvaita.
The central doctrine of the Saiva Siddhanta philosophy is that
Siva is the Supreme Reality, and that the Jiva or the individual
soul is of the same essence as Siva, but not identical. Pati (God),
Pasu (soul) and Pasa (the bonds), and the thirty-six Tattvas or principles which constitute the world, are all real.
The Saiva Siddhanta system is the distilled essence of the
Vedanta. It prevailed in Southern India even before the Christian
era. Tirunelveli and Madurai are the centres of the Saiva
Siddhanta School. Even now, Saivism is a very popular School
in South India. It is a rival school of Vaishnavism.
________________

Philosophy Part 1
There are kinds or degrees of concentration or Samadhi, viz., Samprajnata or conscious and Asamprajnata or super-conscious. In Samprajnata Samadhi, there are definite objects of concentration for resting. The mind remains conscious of the object. Savitarka (with deliberation), Nirvikalpa (without deliberation), Savichara (with reflection), Nirvichara (without reflection), Sananda (with joy), and Sasmita (with the sense of personality) are forms of Samprajnata Samadhi. In Samprajnata Samadhi, there is a clear consciousness of the object meditated upon, as distinct from the subject. In Asamprajnata Samadhi, this distinction vanishes, it being transcended.

Jaimini was an opponent of rationalism and theism. The Veda was practically the only God for him. The eternal Veda needs no other basis to rest on. There is no divine revealer. The Veda itself is authoritative. It is the only source of our knowledge of Dharma. God was not necessary for him and his system. He said that Veda was itself the authority. His first aphorism ‘Athato Dharma-Jijnasa’ states the whole aim and object of his system, viz., a desire to know Dharma or duty, which consists in the performance of the rites and sacrifices prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the nature of Dharma.
Sakti- The Active Aspect of the Immanent God
This is a mistake; according to the Vedanta, Prakriti is always under the control of the Lord. It cannot do anything by itself. The Lord gazes at Prakriti. Then alone it is put in motion, and it begins to create. Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a helper (Sahakari). This is the theory of Vedanta.

Theory of Evolution and Involution
Characteristics of Prakriti

Sakti may be termed as that by which we live and have our being in this universe. In this world, all the wants of the child are provided by the mother. The child’s growth, development and sustenance are looked after by the mother. Even so, all the necessities of life, life’s activities in this world and the energy needed for it, depend upon Sakti or the Universal Mother.
The Purusha or the Self is beyond Prakriti. It is eternally separate from the latter. Purusha is without beginning or end. It is without attributes and without qualities. It is subtle and omnipresent. It is beyond mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).

Purva Mimamsa or Karma-Mimamsa is an enquiry into the earlier portion of the Vedas, an enquiry into the ritual of the Vedas or that portion of the Vedas which is concerned with the Mantras and the Brahmanas only. The Purva Mimamsa is so called, because it is earlier (Purva) than the Uttara Mimamsa, not so much in the chronological sense as in the logical sense.

The third Sutra is: "Sastra-Yonitvat" (The scriptures alone are the means of right knowledge. The omniscience of Brahman follows from Its being the source of the scriptures).
Sakti-Yoga Sadhana
Philosophy will take you to the gates of the realm of eternal bliss, but it cannot allow you to enter that realm. Intuition or realisation is necessary for entering that holy land of everlasting joy and ineffable glory.

The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self for whose use and advantage alone they have assembled. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).

Prakriti is destitute of intelligence. It is like a string of three strands. The three Gunas form the three strands. Prakriti is mere dead matter which is equipped with certain potentialities due to the Gunas.
Radha, Durga, Lakshmi, Sarasvati and Savitri are the five primary forms of Prakriti or Devi. Durga destroyed Madhu and Kaitabha through Vishnu. As Mahalakshmi, She destroyed the Asura Mahisha; and as Sarasvati, She destroyed Sumbha and Nisumbha with their companions Dhumralochana, Chanda, Munda and Raktabija.
Interrelation Between the Six Systems
The first Sutra is: "Athato Brahma-Jijnasa" (Now, therefore, the enquiry into Brahman). This first aphorism states the object of the whole system in one word, viz., Brahma-Jijnasa, the desire of knowing Brahman (the Supreme Reality).

The individual souls are eternal, manifold, eternally separate from one another, and distinct from the body, senses and mind; and yet capable of apprehension, volition, desire, aversion, pleasure, pain, merit and demerit. They are infinite, ubiquitous or omnipresent and diffused everywhere throughout space. A man’s soul is as much in New York as in Bombay, although it can only apprehend and feel and act where the body is. The soul and the mind are not objects of perception.

The Purva Mimamsa
Purva Mimamsa or Karma-Mimamsa is an enquiry into the
earlier portion of the Vedas, an enquiry into the ritual of the
Vedas or that portion of the Vedas which is concerned with
the Mantras and the Brahmanas only.
Mimamsa is not a branch of any philosophical system.
It is rather a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the
Brahmana or ritual portion of the Veda.
Its practice leads to happiness. If the Smriti does not agree with the Sruti, the former is to be ignored.
Srishti (creation) Sthiti (preservation) Samhara (destruction) Tirobhava (veiling) Anugraha (grace)
The Five Activities of the Lord (Pancha-Krityas) are:

Cultivation of friendliness (Maitri) towards equals, compassion (Karuna) towards inferiors, Cheerfulness (Mudita) towards superiors and indifference (Upeksha) towards wicked people (or with regard to things pleasant and painful, good and bad) produce tranquillity of mind (Chitta-Prasada).

Avidya is the causal body of Jiva or the individual soul. The Jiva identifies itself with the body, mind and the senses on account of Avidya. It has the erroneous notion that the body is the soul, just as one has the wrong notion that the rope is the snake, in the twilight. The moment the individual soul is freed from the self-imposed ignorance by a proper understanding of the Truth through the Vedanta philosophy, Vichara (enquiry), reflection and meditation on the Supreme Brahman, all the illusion disappears.

The Mother That Protects

The aspirant thinks that the world is identical with the Divine Mother. He moves about thinking his own form to be the form of the Divine Mother and thus beholds oneness everywhere. He also feels that the Divine Mother is identical with Brahman.

Moksha consists in the non-existence of conjunction with the body, where there is, at the same time, no potential body existing and consequently rebirth cannot take place.
There are three states of consciousness for the individual soul, viz.,
Prabhakara and Kumarila
The Saiva Siddhanta system is the distilled essence of the Vedanta. It prevailed in Southern India even before the Christian era. Tirunelveli and Madurai are the centres of the Saiva Siddhanta School. Even now, Saivism is a very popular School in South India. It is a rival school of Vaishnavism.
Worship of the Divine Mother, intense faith and perfect devotion and self-surrender, will help you to attain Her grace. Through Her grace alone you can attain knowledge of the Imperishable.
The idea of death has ever been the strongest motive-power of religion and religious life. Man is afraid of death. Man does not want to die. He wants to live for ever. This is the starting point of philosophy. Philosophy enquires and investigates. It boldly proclaims: "O man! Do not be afraid of death. There is an immortal abode. That is Brahman (the Supreme Reality). That is your own Atman (soul) which dwells in the chamber of your heart. Purify your heart and meditate on this pure, immortal, changeless Self. You will attain immortality". Death is the ultimate pointer to the transiency of all things and the existence of an ultimate reality.

Various Schools of Philosophy
Discipline and grace culminate in Jnana. Jnana is the supreme means of salvation or the attainment of the final beatitude. Karma and other means are only subsidiary to it. They are only auxilliaries.

Guna means a cord. The Gunas bind the soul with a triple bond. These Gunas are not the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhya trinity.

Kshipta, Mudha, Vikshipta, Ekagra and Niruddha are the five mental planes according to the Raja Yoga school of Patanjali. The Kshipta plane is that wherein the mind wanders amongst various sensual objects. The mind is filled with Rajas. The Mudha plane is that wherein the mind is in a state of sleep and impotence on account of Tamas. The Vikshipta plane is that wherein Sattva preponderates, and the mind oscillates between meditation and objectivity. The rays of the mind are slowly collected and gathered. When Sattva increases, you will have cheerfulness of mind, one-pointedness of mind, conquest of the senses, and fitness for the realisation of the Atman (Self). The Ekagra plane is that wherein the mind is one-pointed. There is deep meditation. Sattva is free from Rajas and Tamas. The Niruddha plane is that wherein the mind is under perfect control. All the Vrittis of the mind are annihilated.

Aspirants who desire to attain God-realisation should practise all the eight limbs of Yoga. On the destruction of the impurities through the practice of the eight limbs- or accessories- of Yoga, arises the light of wisdom leading to the discriminative knowledge.

The body is subtle in Pralaya (dissolution) and gross in creation. The time, place and circumstances of birth, family and the span of life are all determined by the Adrishta.
When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, and Prakriti ceases to act in respect to it, then there is the final and absolute emancipation or the final beatitude.

Transmigration which consists in the soul’s leaving one body and taking another, is the cause of its undergoing pleasure and pain. A soul which is no longer subject to transmigration is freed from all pains. The soul attains release as soon as there is end to the body, and consequently to pleasure and pain.
An object excites the senses. The mind arranges the sense impressions into a percept. Egoism refers it to the Self. Intellect forms the concept. It converts the precept into a concept and presents it to the Purusha. Then there is knowledge of the object.
The Later Mimamsakas
There are four classes of Paramanus (Paramanu is a sub-atomic particle, such as electron), viz., Paramanus of earth, water, fire and air. The individual atoms combine with others, and again disintegrate after some time.

[Note: Sat = existence; reality; truth. Asat = opposite of Sat]

Pasu Bhava and Divya Bhava

A further Vada or controversy takes place, which leads to Jalpa or mere wrangling. This is followed by Vitanda or caviling. Hetvabhasa or fallacious reasoning, and Nigraha-Sthana, the putting an end to all discussion by a demonstration of the objector’s incapacity for argument.
The Gunas are objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or the great (Intellect), the Cause of the whole world, is the first product of the evolution of Prakriti. Ahankara (egoism) arises after Buddhi. Agency belongs to Ahankara. It is the principle that creates individuality. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karma Indriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesizes the sense data into precepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta system has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

In truth, the Self is neither bound nor released, nor does it migrate, but Nature alone in relation to various beings is bound, is released, and migrates.

The fifth Sutra is: "Ikshater Na Asabdam" (On account of ‘thinking’, Prakriti or Pradhana not being first cause). Pradhana is not based on the scriptures.
The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail. The Nyaya and the Vaiseshika explore the significance of time, space, cause, matter, mind, soul and knowledge for experience, and give the results in the form of a theory of the universe. The Nyaya and the Viaseshika are regarded as parts of one whole. The Vaiseshika is a supplement to the Nyaya. They are allied systems. They both believe in a Personal God, a plurality of souls and an atomic universe. Further, they use many arguments in common.
Indispensability of Guru’s Guidance
and Mother’s Grace

The Yoga Sutras
The twenty-eight Saivite Agamas The collection of Saivite hymns as Tirumurai [See Note below] The collection of lives of the Saivite saints, known as Periyapuranam Meykandar’s Siva-jnanabodham Arulnandi’s Sivajnanasiddhiar The works of Umapati.
Knowledge of the Partha Secures Supreme Good
Sarvam Khalvidam Brahma – All this is, indeed, Brahman.
Conjunction of soul with body, sense and life, produced by Dharma (virtue, merit) and Adharma (demerit), is called birth, and disjunction of body and mind produced by them is called death.

The five Sutras of the first chapter are very important.

Glory to Sri Tripurasundari. The Mother of the world, who is also Rajarajesvari and Lalita-Devi. May Her blessings be upon you all. May you all obtain the grace of Sakti, the Universal Mother and enjoy the supreme bliss of final emancipation.
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Index Alphabetical [Index to Pages]

The attainment of Saivatva or Siva-nature does not mean complete merging of the soul in Siva. The liberated soul does not lose its individuality. It continues to exist as soul in God. Sivatva is the realisation of an identity of essence in spite of difference. The soul attains the nature of Siva or God, but it is not itself Siva or God.
There are four chapters, viz., Samanvaya, Avirodha, Sadhana and Phala. In the first chapter, an account of the nature of Brahman and of Its relation to the world and the individual soul, is given. In the second chapter, the rival theories, viz., Sankhya, Yoga, Vaiseshika, etc., are criticised. Suitable answers are given to the objections leveled against this view. In the third chapter, the means of attaining Braham-Vidya are treated. In the fourth chapter, there is a description of the fruits of Brahma-Vidya. There is also a description how the individual soul reaches Brahman through the Devayana or the path of the Devas, whence there is no return. The characteristics of the Jivanmukta or liberated soul are also discussed in this chapter. Each chapter has four parts (Padas). The Sutras in each part form Adhikaranas or topics.
Perception (Pratyaksha), inference (Anumana), comparison (Upamana), and word or verbal testimony (Sabda) are the Pramanas or the means of right knowledge. Sabda or verbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses.

Akasha (space) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejasa (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of preceding besides its own.

Different Ways of Approach to the Same Goal
The sacred syllable OM is the symbol of God. Repetition of Om and meditation on Om, should be practised. This will remove all obstacles and will lead to the attainment of God-realisation.
The Devi Behind the Gods
The Materialistic School of Charvaka The System of the Jainas The School of Presentationists or Vaibhashikas (Buddhistic) The School of Representationists or Sautrantikas (Buddhistic) The school of idealism or Yogacharas (Buddhistic) The school of Nihilism of the Madhyamikas (Buddhistic)
If works or sacrifices are done in a mechanical way without feeling, Sraddha (faith) and devotion, they cannot help one to attain salvation. One may perform any number of sacrifices; and yet, there may not be any change in the heart, if they are performed without the right spirit or right mental attitude and right will. What is really wanted is not the ceremonial sacrifice, but the sacrifice of selfishness, egoism and Raga-Dvesha (likes and dislikes).
The view of Kumarila comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for Kumarila. It is the realisation of the Atman (self). He is of the opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma (action) with Jnana (knowledge).
The Shad-Darsanas or the six orthodox systems grew directly out of the Vedas. Darsana means literally sight or vision. Darsana means a system of philosophy. The Darsana literature is philosophical. Each Darsana is a way of looking into the Truth; is a standpoint in respect of the Truth.

Asana is steady, comfortable posture. Asana or posture is a physical help to concentration. When one obtains mastery over the Asana, he is free from the disturbance of the pairs of opposites. Pranayama or regulation of breath leads to tranquillity and steadiness of mind, and good health. Pratyahara is introversion. It is withdrawal of the senses from their objects. Yama, Niyama, Asana, Pranayama and Pratyahara are accessories to Yoga.

Yama (restraint) Niyama (observances) Asana (posture) Pranayama (control of breath) Pratyahara (withdrawal of the senses) Dharana (concentration) Dhyana (meditation) Samadhi (super-conscious state)
The last Sutra of the fourth chapter is: "Anavrittih Sabdat, Anavrittih Sabdat" (There is no return for the released souls, on account of scriptural declaration to that effect).

Hiranyagarbha is the founder of the Yoga system. The Yoga founded by Patanjali Maharshi is a branch or supplement of the Sankhya. It has its own charm for students of a mystic temperament and of a contemplative type. It claims greater orthodoxy than the Sankhya proper by directly acknowledging the existence of a Supreme Being (Ishvara).

Pleasure and pain result from the contact of soul, sense, mind and object.

The first three categories of substance, quality and action have a real objective existence. The next three, viz., generality, particularity and inherence are logical categories. They are products of intellectual discrimination.

According to Patanjali, Avidya (ignorance), Asmita (egoism), Raga-Dvesha (desire and aversion, or likes and dislikes), and Abhinivesa (clinging to mundane life) are the five great Klesas or afflictions that assail the mind. These are alleviated by means of continued Yogic practice, but not uprooted totally. They remain hidden in the form of seed. They sprout out again the moment they find an opportunity and favourable surroundings. But Asamprajnata Samadhi (Absolute-Experience) destroys even the seeds of these evils.
Philosophy - Part 2
Dhyana or meditation culminates in Samadhi. The object of meditation is Samadhi. Samadhi is the goal of Yoga discipline. Body and mind become dead, as it were, to all external impressions. The connection with the outer world is broken. In Samadhi, the Yogi enters into Supreme Silence which is untouched by the ceaseless noises of the outer world. The mind ceases its functioning. The senses are absorbed in the mind. When all the modifications of the mind are controlled , the Seer, the Purusha, rests in his own Self. Patanjali speaks of this in his Yoga Sutras as Svarupa-Avasthanam (establishment in one’s true Self).
When Kundalini sleeps, man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi, the body is maintained by the nectar that flows from the union of Siva and Sakti in the Sahasrara.
Adoration to Sri Jaimini, the founder of the Purva Mimamsa system, the disciple of Sri Vyasa Bhagavan!
Sakti is Chidrupini. She is pure, blissful, Consciousness. She is the Mother of Nature. She is Nature Itself. She is Jagat-Janani, Creatrix of the world; Mahishasuramardini, destroyer of Mahishasura (the demon); Bhrantinasini, destroyer of illusion or Avidya; and Daridryanasini, destroyer of poverty. The world is a manifestation of Sakti. The countless universes are only the dust of Divine Mother’s holy feet. Her glory is ineffable. Her splendour is indescribable. Her greatness is unfathomable. She showers Her grace on Her sincere devotees. She leads the individual soul from Chakra to Chakra, from plane to plane, and unites him with Lord Siva in the Sahasrara.
In the Vaiseshika system, the formation of the world is supposed to be effected by the aggregation of atoms. These atoms are countless and eternal. They are eternally aggregated, disintegrated and re-disintegrated by the power of Adrishta. An atom is defined as ‘something existing, having no cause, and eternal’. It is less than the least, invisible, indivisible, intangible and imperceptible by the senses. Each atom has a Visesha or eternal essence of its own. The combination of these atoms is first into an aggregate of two (Dvyanu, dyad). Three of them, again combine into a particle, called Trasarenu (Triad), which like a moat in a sunbeam has just sufficient magnitude to be perceptible.

The three bonds can be removed only through rigorous Tapas (austerity), proper discipline, the help of a Guru, and above all, the grace of Lord Siva. Charya (observance), Kriya (rites) and Yoga (Yama, Niyama etc.) constitute the discipline. When the aspirant practises in right earnest Charya, Kriya and Yoga, he obtains the grace of Lord Siva. Then the Lord instructs the soul, reveals Himself and illumines him. Then the soul realises its nature as Siva (Jnana).

The Eternal, Self-Existent Veda

Dharma is enjoined by the Vedas. The Vedas are also called the Sruti.

The six schools of thought are like the six different roads which lead to one city. You may go to Bombay by train or airplane or motor bus or any other vehicle. Even so, you can reach the goal of life through Yoga, or Vedanta, or any other path. The methods or ways of approach to the Goal are different to suit people of different temperaments, capacities and mental calibre. But they all have one aim, viz., removal of ignorance and its effects of pain and sufferings and the attainment of freedom, perfection, immortality and eternal bliss by union of the individual soul (Jivatman) with the Supreme Soul (Paramatman).
Uttara Mimamsa or the Vedanta philosophy of Vyasa or Badarayana is placed as the last of the six orthodox systems, but, really, it ought to stand first.
Agency belongs to egoism- the Ahankara or the I-maker- which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.
The Purusha or the Self is th