Nyaya-Vaisheshika categories (Study)
by Diptimani Goswami | 2014 | 61,072 words
This page relates 鈥楢tma or Self鈥� of the study on the Nyaya-Vaisheshika categories with special reference to the Tarkasangraha by Annambhatta. Both Nyaya and Vaisesika are schools of ancient Indian Philosophy, and accepted in their system various padarthas or objects of valid knowledge. This study investigates how the Tarkasamgraha reflects these categories in the combined Nyayavaisesika school.
Go directly to: Footnotes.
膧迟尘腻 or Self
The concept of 腻迟尘腻 is one of the most important concepts of Indian Philosophy. According to the 狈测腻测补-痴补颈艣别峁办补, 腻迟尘腻 is a unique substance because of its 驳耻峁嘺蝉 like desire, aversion, volition, pleasure, pain and cognition. 狈补颈测腻测颈办补蝉 accepts the existence of the 腻迟尘腻 (self) through 补苍耻尘腻苍补.[1] 膧迟尘腻 is the inherent cause of cognitions. It is an object of mental perception. But according to Jayanta Bha峁弓a, the self is also 辫谤补迟测补办峁. He states that the object of the conception of 鈥業鈥� is perceived as self.[2]
Radhakrishnan states that:
鈥淭丑别 soul exerts itself to gain or get rid of objects by means of the body, which is the seat of the senses, mind and sentiments. We cannot identify the body with either consciousness or the self which possesses it. Nor can we identify consciousness with the vital processes. Vitality is a name for a particular relation of the self to the body鈥�.[3]
The self gives unity on the different kinds of apprehensions. The ear cannot see visions or eye cannot hear sounds and so on. As instruments, the senses imply an agent (self) to uses them. The selves are different in different bodies as their experiences are different. It is eternal and it can never be destroyed. The self is infinite or all-pervasive (vibhu) as it is unlimited by time and space.[4] The self is considered as different from the body, senses, manas and the stream of consciousness. The body or the sense is unconscious and unintelligent, therefore, it cannot be the self. There is no limited size of the self because if it has limitation, then it has parts and it becomes finite. But the self is partless and eternal, it has no beginning and no end. Each individual self is unique.[5] There are an infinite number of selves. If one self is present in all bodies, then when one feels pleasure or pain, all others will feel the same pleasure or pain. Though the self has knowledge or consciousness, this is not the essential nature of it.
Radhakrishnan states about self as:
鈥淭丑别 self is the perceiver of all that brings about pain and pleasure (sarvasya 诲谤补峁ａ弓腻), the experience of all pains and pleasures (产丑辞办迟腻) and the knower of all things (蝉补谤惫腻苍耻产丑腻惫墨)鈥�.[6]
Footnotes and references:
[1]:
icch膩dve峁prayatnasukhadu岣haj帽膩n膩ni 膩tmano li峁単am iti. 狈测腻测补蝉奴迟谤补, 1.1.10
[2]:
ahampratyayagamyatv膩d 腻迟尘腻 辫谤补迟测补办峁岣�. 狈测腻测补尘补苍箩补谤墨, p. 430
[3]:
Radhakrishnan, S., Indian Philosophy, Vol. II, p. 129
[4]:
狈测腻测补产丑腻峁补, 1.1.10
[5]:
Ibid., 3.1.14