Hindu Philosophies

JONATHAN EDELMANN
University of Florida

Outline
1. Debates in the 20th century: What is philosophy in a
Hindu context? Isnt philosophy just philosophy?
2. The dierences between philosophy and theology in the
Hindu context.
3. The original stra literature.
4. Contemporary developments.

Philosophy in India?

The Indian philosopher Bimal Krishna

Matilal (1935-1991) noted many
Western philosophers believe India
had no philosophy, that it was a
distinctly Greek and European
creation

He sought to combat this idea and in

doing so inspired many others

While Indian philosophy is still largely

ignored by Western philosophers, few
would doubt its existence

Hindu philosophy and theology

Others like John Carman, Francis Clooney SJ, and Jonathan

Edelmann (thats me) have argued that Hinduism and India had
philosophy and theology. Theology is:

a systematic, rational, and philological interpretation or

exegesis of a text considered perfect and of divine origin

aimed at informing and vivifying a religious community

connected with religious practice and ethics

thought to assist the attainment of salvation and liberation

Hindu philosophy and theology

The Hindu philosophies are less concerned with interpreting

scriptural texts

They are focused on providing rational arguments to establish

particular claims

The original stra literature

Brahma- or Vednta-stra of Bdaryaa

Mms-stra of Jaimini

Vaieika-stra of Kada or Kyapa

Nyya-stra of Gotama

Yoga-stra of Patajali

Smkhya-krik of vara Ka and Skhya-stra of Kapila

Vednta-stra of Bdaryaa

An attempt to organize the Upaniads, an ancient source

of teachings about the self and God

It received scores of commentaries and continues to be a

text studied by Hindu philosophers and theologians today

Vednta-stra of Bdaryaa
The first three stras
1.1.1 Now, then, one should desire to know Brahman
1.1.2 Brahman is from whom this world is generated,
sustained, and into whom it returns.
1.1.3 The scripture is the source of knowledge about
Brahman

Nyya-stra

Concerned with critically examining prama, or the

instruments of knowledge
1. pratyaka - perception
2. anumna - inference
3. upamna - comparison
4. abda - language or testimony

Nyya-stra

Concerned with the proper structure of an argument: the

relationship of that which is to be proved, with the
reasons, with an example, all of which must generate a
reasonable conclusion

Concerned with the culture of debate; the nyya tradition

may have arisen out of Indians ancient practice of public
discourse on religion

Nyya-stra
1. Vda or discourse. Discourse is when (two people) assign a thesis (p) and
an anti-thesis (not-p), which are criticized and supported by means of
argumentation and the instruments of knowledge (prama), such that the
final conclusions of p and not-p are not contradicted, by presenting the five
aspects of a syllogism.
2. Jalpa or sophistry. Sophistry is like discourse but involves criticizing and
supporting arguments through the use of methods that would equal defeat
in a discourse (e.g. one doesnt understand the opponents argument, one
gets confused, one cant reply on time), pointless rejoinders, and quibbling
(e.g. taking words out of context or misconstruing them, taking them as
literal when they are clearly metaphorical, etc.).
3. Vita or grumbling.Grumbling is sophistry but devoid of any attempt
to establish a particular thesis.

Smkhya-krik of vara Ka

Provides a systematic account of the origin and evolution

of the mind-body complex of the human person

Aims at providing knowledge of the dierence between the

self (purua) and matter (prakti). Skhya Krik, verse 68,
describes this:

With the cessation of matter (prakti) due to its

purpose having been accomplished, the self (purua)
on attain separation from the body, attains isolation
(kaivalya) which is both certain and final.

Contemporary Developments

Sarvepalli Radhakrishnan
(1888-1975), the 2nd president of
India (seated here with JFK) used
Hindu philosophies to think
creatively about Western
philosophy, science, religion, and
technology

His book The Hindu View of Life

(1927) attempted to root Hindu
philosophy in personal experience