Indian Philosophy has several doctrines and theories. One of the six systems of Indian Philosophy is “Samkhya Darshan”. This darshan describes two independent realities-Prakriti and Purusa. Prakriti is material reality and purusa is inactive,body-less but co-exists with prakriti. In Samkhya darshan not only explain prakriti and purusa theories but also explain liberation should be achieved in right knowledge of reality. In this samkhya darshan illuminate about liberation of self.
In the rise of COVID-19 virus, uncertain prognosis, shortage of medical resources, and imposition of strict public health measures, such as isolation and restriction to movements contribute to widespread depression, anxiety, and fear among all. Though these measures are the only way to curb the spread of the virus, Indian philosophical principles have an important role in addressing these emotional outcomes arising due to the pandemic. In this essay, I shall discuss about the yogic principles of asanas, and the spiritual effect of meditation to promote physical and psychological well being of an individual. Further, I will address the Vedanta and Jain principle of ‘Vasudhaiva Kutumbakam’ which has positive implications in the fight against the
Philosophy cannot just be about conceptual analysis that is very profoundly determined by the West. Philosophy is not an exhaustive subject and therefore in this paper I try to justify other ways of doing philosophy. I take help of Krishna Chandra Bhattacharya’s essay “Swaraj in Ideas” and try to show how the philosophy that is going on India is very much valid as that of the West. My main focus point is the rejection of the word ‘darshana’ and how it is replaced by the word ‘ankviksiki’, because of its analytical connotation. I therefore try to justify the usage of the word ‘darshana’ through my essay.
The silencing of woman in a patriarchal society by adopting the method of threats, menace, warnings and insults is a common scenario witnessed in contemporary times. Though, this phenomena is not only seen in the present times but has been customary in the Vedic times as well. As an example, a famous debate between the philosopher sage Yajnavalkya and Rsika Gargi from the Yajnavalkya Kanda of Brihadaranyaka Upanisad has been taken into account. This debate is an epitome of male egoism and women subordination which can be related to the position of women in present times as well. An important weapon to place our point of view in front of the society and reach to the conclusive answers is by the method of debate through apt justifications and reasoning and one must not stop till indisputable answers are reached. Thus, this paper is a tentative elucidation of how a woman is silenced in a quest for answers from Vedic times to present time.
We, as human beings, generally think living peacefully and happily is the purpose of this life. Therefore, we always expect peace in all our actions. But from various bitter experiences such as educational insecurity, job insecurity, wars and future expectations and so on, peace in human life seems like a myth. The possibility of it seems impossible. However, some ancient theories, in particular, four ashrama dharmas and some modern thinkers in India tried to show peaceful living is not impossible. They thought it is possible by bringing order and harmony in our thought process and in our day to day practices. They tried to provide a path by which one can live peacefully. Also, they tried to show what kind of results one can get from a peaceful life. The main aim of this paper is to understand those principles and their significant role to bring peace and consequently the positive results of it in human life.
जैन दर्शन में कैवल्य का स्थान सर्वोपरि है। जैन दर्शन के अनुसार जीव का लक्ष्य कैवल्य अवस्था को प्राप्त करना ही है, इस अवस्था के प्राप्त होने पर जीव सर्व सुखी हो जाता है, जिसे जैन दर्शन में अनंत सुख शब्द से अभिहित किया गया है। अरिहंत और सिद्ध अवस्था ही ऐसी अवस्था है जहाँ पर जीव कैवल्य के चरम को प्राप्त हो जाता है। सुख की खोज में न मात्र मनुष्य अपितु जीव मात्र अहर्निश प्रयत्नशील रहता है, किंतु सुख प्राप्ति के उपाय विपरीत होने के कारण वह दुखों की ओर ही बढ़ता चला जाता है। जैन मान्यता के अनुसार रत्नत्रय का मार्ग ही सुख की खोज का सर्वोत्तम उपाय है। श्रद्धा, ज्ञान और चारित्र जब तक सम्यक नहीं हो जाते तब तक जीव कैवल्य स्वरूप की पहचान नहीं कर सकता। कैवल्य की पूर्णता अरिहंत और सिद्ध अवस्था में होती है किंतु इसका प्रारम्भ चतुर्थ गुणस्थान से हो जाता है, जहाँ पर जीव की श्रद्धा मिथ्या से सम्यक् हो जाती है।
