Preface
During the process of crafting, drafting, finalising the manuscript of charvaka management, contemplation on few queries were still going on so there was a need of the second book related with this topic by Akshay Chaitanya. Still there is enough treasure waiting for analysis. A collection of 100 sutras in charvaka shasti (1929), edited by] Dakshinaranjan Shastri, written in purva and uttara paksha style as used in Brahma Sutra and Tattvopapplavasinha by Jayarasi Bhatta. The only point to be noted is to study the old available edition and see all the different publishers who have published them.
This school is still waiting for the due respect in the philosophical world. Those who favor the need of discipline, self control will give the weightage and go for in depth analysis. In fact, this school is the foundation stone of spirituality. Materialism is not only supported by the ritualistic part, presence of a separate deity of wealth but it is even present in the upanishads. The number and the ways of achieving the desires mentioned in the hymns, stotras and the texts on rituals are much more than the need shown by this school. From the mythological aspect, asuras (those who were totally extroverts and their urge for spirituality was limited to personal prosperity, power and prestige. Their followers will even change the definition of the word asura to meet their own goals) practised penance and performed rituals for uncontrolled pleasure. In one or the other way, rituals act as sacrifice / oblation to increase desires. Many even tolerate pain to get pleasure in the next birth or divine benefit. Both of these methods provide pseudo happiness which is not the goal of this school. On the other hand there is a difference between the materialism of upanishads and other texts. The former is related with the welfare of the mass whereas other texts are not only individualistic in nature but they create divisions and even work more, for harming others. Interestingly, the promoters, followers and experts of this (other texts) domain could not tolerate this school.
Table of contents
1 Founder
2 Analysis of the word Brihaspati
3 Favours shabd pramana
4 sheepskin wearers defamed
5 Tuning with Shreemad Bhagvad Gita
6 Oneness and consciousness
7 Useful across the globe
1 Founder
As far as its originator is concerned, there was some difficulty. There is no dearth of people who accept the deliberately spread
rumours as proof. Some of them are, this is not a separate school of Indian philosophy but simply a Poorva paksha (opponent's argument), it was added later, it was started by devguru Brihaspati, devguru's brother was the founder and so on. Among all of these, devguru Brihaspati is the more popular name. what exactly, how much, to whom and why he said, this analytical topic remained unattended / unaddressed. No one considered it necessary to look at the implied meaning. According to the dignity of the post, he teaches the rights and duties to the deities.
Why is it important to teach this? Dev (Sur) denotes position / post obtained through the required penance, which after working for a stipulated time, one has to take birth back in the mortal world. Since it is necessary to teach duties etc. to the newcomers, that responsibility falls on Acharya Brihaspati who becomes the devguru with his penance.
Now, a person performing such a big duty is not expected to have such teachings which if passed on to the deities or out of curiosity, they themself reads the written material before sending it to the demons and if they (deities) gets a chance, they (deities) will cause harm to themself by following it.
In today's system, such training is given and its style depends on the position of the person and the responsibility for it is not given to everyone. Therefore, devguru Brihaspati at least did not teach to stop yagya, charity, penance and good deeds.
From the point of view of classical analysis, the implied meaning is saying something else. External activities give superficial benefits and do not provide ultimate solutions, like while chanting, the mind remains in the same wave and creates the illusion of concentration and due to this, three-dimensional projection (for darshan etc.) occurs. Even if the surface of the mind is clean, filth remains stuck inside.
Benefits of all these -
Shrimad Bhagwat Gita :-
ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एव त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते।। ९.२१।।
te tam bhuktva svarglokam vishal
kshine punye martyalokam vishanti.
eva trayidharmamanuprapanna
gatagatam kamkama labhante.. 9.21..
By performing, practising ritualistic religion divine benefits are obtained and the person concerned enters the vast heavenly world to receive divine benefits which are not possible here. Those who perform the rituals mentioned in the three Vedas (Ruk, Yajur, Sam) return to the world of death after enjoying heaven. The above actions bind us in our journey 9.21.
Here, people having the urge of self-knowledge or swarupa-vasanthan (knowing one's own true nature) are being taught to stay away from all this. The purpose of this scripture is to remain calm from within while performing one's duty as per the circumstances, which is possible only through self-knowledge. This verse is giving evidence of the existence of materialism in the Vedas. From this analysis, Dev Guru Brihaspati seems close to Charvak philosophy. Due to this, before calling him the sole originator, one should pay attention to the words of sage Laukya Brihaspati.
Here the strong evidence is pointing towards Rishi Laukya Brihaspati whose theory is found in Rigveda and not that of Devguru.
Apart from this, Devguru Brihaspati is talked about only in mythological literature. According to the sequence (chronological order) of texts, Purana's place comes later, whereas the sage Laukya, the seer of about a hundred mantras, is mentioned in the Rigveda. Therefore, devguru Brihaspati is in the form of co-promoter and not alone.
The words of Rishi Laukya (son of a sage named Lok) Brihaspati are the foundation of Charvaka philosophy, who considered the origin of truth from untruth and called earth, water, fire and air as inanimate.
Similarly, the origin of unreal matter is believed to be from reality. According to this belief, only inanimate objects are called unreal and animate objects are called true. The word Lokayat is a corrupted form of his name. The meaning of this word also talks about the acceptance of the teachings by the masses who were benefited by the practical knowledge given by the Rishi Laukya. After all, for survival various branches of knowledge are needed and simply debating on unmanifested brahman is not enough. While staying in one's own comfort zone it is easy to talk about nothingness and everything is an illusion but that is not the purpose of the vedic literature. That is why one finds materialism in that. The words of Dev Guru Brihaspati were helpful in understanding his formulaic style. If one is to be considered as the originator then the name of Rishi Laukya Brihaspati will come.
It is said in Mandal 10 Sukta 72 of Rig Veda - 'देवानां पूर्व्ये युगेऽसत: सदजायत
'devanam purvye yuge̕sat: sadajayat -
from the untruth the truth arose before the deities came into existence. Here, pointing towards the creation of the universe, it was said that deities manifested from the unmanifested Brahman. The unmanifested Brahman remains inactive and from this point of view it is called inert or unreal or inanimate.To understand, it is appropriate to use words like emptiness, nothingness, bareness, nihility. These words look like synonyms but their contextual meaning differs. Just as the sky itself remains inactive and unobstructed while giving space (space, space), similarly is the unmanifested Brahman. No one prohibited it. On nihilism/emptiness the question arises that who is its witness, who knows it and says that it is void. It is a known thing that if known then it is not zero. The childish mistake here is the result of not understanding the word 'witness'.
Being related to the state of witnessing, seeing, understanding and accepting something separate from oneself is practiced during meditation /sadhana. To understand the manifestation from the unexpressed, examples of seasonal fruits, flowers, crops, insects, kites, mosquitoes, ants are in front of us. The difference here is that seeds of fruits, flowers, crops, trees, plants can be kept but in case of insects, moths etc. it is not possible for humans.
Their absence in other seasons is not the end. Take the example of our solar system, then the Sun is a star and it has a definite age after which it will cool down. Then the planets revolving around it will also scatter. From our point of view the solar system ended and from the universe's point of view its absence. No one knows how many such solar systems come and go. If seen from the physical point of view then nails and hair are inert or unreal but this is not the unmanifested Brahman. Here there is a base-half relationship due to which they end with the body. Manifestation has power only in behaviour / practical time, not otherwise.
We should know what the sage was pointing to by calling the four elements inert. Creation does not take place in the equilibrium of nature.All the efforts of the elements are subordinate to time, hence they do not do anything on their own and remain inactive until they manifest.
The passivity of these and Brahma is not the same because no one has any influence on Brahman and when the universe ceases to exist, its (Brahman) own existence continues. The elements do not have this right. Wherever there is creation in the universe, there are elements present, on the other hand Brahman is everywhere. (1)
1 Dark matter / डार्क मैटर
https://youtu.be/ofN_pXBmXnU
2 Analysis of the word Brihaspati
In Vedic literature the word, 'brhaspati' '
is associated with many sages. It was used as a title or designation for those who have expertise in different streams of education.All these mantra seers were sages who understood things through their respective sadhana. According to the modern system, an organization of researchers where this title was given to special teachers who were the originators of experimental, practical and behavioral sciences. Before proceeding let us know the meaning of the term, 'mantra drashta'. Normally, used for a particular rishi /sage
who is a seer of hymns or mantras. Western / Abrahamic concept of creator was introduced while defining this term and the society was taught that those sages saw or received the mantras directly from God. The Indian definition will be, the sages deeply focussed on their topics and internally remained attached with it while doing their day to day work. Their needs were handled by the rulers and traders so the sages could devote their full time to research and practising the required sadhana. Their contribution is found more in the four Upvedas (Ayurveda of Rigveda, Dhanurveda of Yajurveda, Gandharveda of Saiveda, Sthapatya Veda of Atharvaveda). As a result of water and sun (rays/ sunshine) therapy being in Atharvaveda and due to ignorance, some people call Ayurveda its Upveda, which is completely unfair.
The word experimental is related to the work being done. This rule is applicable to both behavior and spirituality. The difference is in the method. In matters related to spirituality, experience comes in front with study and reasoning via various mediums. Everything depends not only on believe / belief, feeling but also on knowing or self realization. In many cases experimental experience is not essential, like burning, drowning, accident due to carelessness, injury caused by falling from height, effect of suicide, etc. can be believed by knowing the examples happened with others and available in print form. According to the context belief and self experience, both are needed so spirituality can not be kept totally limited to belief.
The spiritual subject is beyond the senses, hence only its own sadhana makes the seeker experience it. Here, experiment in the form of spiritual practice is the only support. Even though the method of use may be different, its need is necessary for both behavior and spirituality.
On its basis, it is unjust to limit the practical sciences to physicalism and label them as materialism.By applying arbitrary meaning to this, it is said that the followers of materialism do not believe in anything external or beyond the capacity of sense organs. None remembered to analyze its reason and understand its purpose. Since the reason behind such unruly talk was to justify one's own beliefs, then who should get the point and why? In this fallacy, some scholars explained with the help of the word 'soul' as if it is a separate element, whereas when this word is used in big texts to explain, then only its explanation is given as per the context. In the Brihadaranyaka Upanishad, it is said in the dialogue between Sage Yajnavalkya and Maitreyi - Na Va Are Sarvasya Kamaya Sarvam Priyam Bhavatyatmanastu Kamaya Sarvam Priyam Bhavati - No one (and everything) is loved for the sake of being loved, everyone is loved for one's own purpose. Here the soul has been taken in the form of a body because all behavior is physical, whether it is through the gross, subtle or causal body. (1)
Reference :-
1 आत्मा परमात्मा
https://youtu.be/2l1gszVhmQU
कौन देहात्मवादी नहीं है?
https://youtu.be/l1ZXXrFoNFA
3 Favours shabd pramana
In the process of analysis all the five types of evidence (pramana) and three formulas were used. Rishis of vedic age gave the formulas to judge the authenticity of any scripture or commentary or any other form of presentation. Among the five types of evidence (pramana), direct evidence (pramana) is analysed in the charvaka management, shabd pramana (evidence) will be seen here and rest three were not presented separately as individual chapters. They are :-
1 Aapt pramaan
Nyaya Sutra 1.1.7, talks about
aaptopadeshah shabdah (आप्तोपदेशः शब्दः). Time tested teachings can be considered as a proof for a particular situation that occurred in the past and is repeated with another identity. When one sees the reaction of the preachers affiliated with this or that sampradaya and / or organization, this pramana fails to say anything about the implied meaning and depth analysis. Even the left wing scholars were not bothered to go for the analysis.
2 Witness evidence (saakshee pramaan) is related with the same conclusion derived via witnessing the similar situation or through one's own sadhana. The level of a seeker rises after regular practice arising after listening to the vedantic texts and meditating on the words.
3 Atm pramaan, the proof revealed due to contemplation and nididhyasana on the required topic. This proof / evidence (pramaan) must be practiced seriously and regularly. It is also taken as atm abhyas as mentioned in yogvashishta.
The only problem attached with this is the acceptance. Quite often, it is normally not supported by the organizations who are more interested in manipulation or loves to stay as a frog of the well or shoulders the burden of following bogus tradition or simply bows down to the ideology of one's own organizational belief.
To maintain the dignity of the research one must use both, evidence and three formulas.
Though the central vision of all the 9 schools is present in the upanishads it was intentionally overlooked by both, left - right wing. In fact, they were projected as hardcore opponents of each other involved in defaming others for one's own especially whereas they are all meant to guide us in our spiritual journey. The indifference attitude of leftists and liberals is understood but the right wing thinkers followed the same track. Since most of them were attached to this or that sampradaya or organization, analytical analysis of this school was not done. In one's own ideology searching the implied meaning and connection with the scriptures becomes important but it is totally avoided when it comes to this school which is connected with vedic rishi. In this chapter the discussion will be on the basis of the various meanings attached with the root of the word veda.
The style of raising the queries matches with a global trend. In the current scenario, if a citizen of Tanzania, Uganda, Vietnam, China, Democratic People's Republic of Korea, questions their own government's decision / any policy /rule they fall into severe trouble. Even in the cases of democratic governments constructive or objective criticism is often taken as an offense. Questioning the government or higher authorities for clarification or understanding in a dignified way must be allowed. Unfortunately, people are harassed for both being rude and polite for asking questions. The democratic system must be broad minded to tolerate constructive and objective criticism. On the other hand, the opposition must have a balanced approach. And without this mentality the system loses its own importance. While criticizing one must place their own vision related to the topic and be prepared for counter queries raised by the ruling party or the head who was asked to give clarification. It is a two way traffic where both parties must have a healthy approach towards the functioning of the government. Globally, this trend is reversed in a horrible way where not only the opposition is losing its own credibility but legislature, judiciary and executive are moving away from the purpose for which they were formed.
In the same way charvaka philosophy raised queries in ways. Instead of analyzing and replying, all the scholars of other 8 schools opposed, defamed for the sake of their own and sponsor's interest. The sampradayas emerging during the mediaeval era followed the trend. In short but brief this issue will be analyzed.
As usual, the majority of the Indian monarchy also worked on controlling and brainwashing the mass. New scriptures were written and interpretations were done to suit the needs of the sponsors who were either directly rulers or supported by them. The scholars were mostly related with this or that ruler so they were more interested in keeping their respective rulers happy. On the other hand, the sampradayas received grants from the rulers so they promoted the vision of controlling the society. It became a joint venture and the veda was promoted as authoritative in nature.
1 to know - Information which becomes knowledge after study, reasoning and experience via various mediums. Self experimentation with every information is not essential. At least, one must have the right information and in the case of confusion, contradiction, chaos regarding any information right of analysing and asking is supported by our ancient wisdom which never compels anyone to accept, follow every conclusion and advice With closed eyes of wisdom. If anyone is unable to do so, can take the guidance of an experienced guide related with the matter of confusion. Knowing leads to understanding, helps in learning and meditating on the words (nidhidhyasan). So the first two steps are Shravan (listening) and Manan (deep thinking). Deep thinking or analysis leads to contemplation and meditation as the final step. These two combindingly is known as nididhyasana.
Our ancient wisdom supports the concept of knowing, cognition, bewareness, awareness, analytical experience and not simply believing, feeling in the name of faith and faulty upbringing. Even divine and spiritualistic experience are subjected for analyses because quite often they are the result of preoccupied notions.
2 This meaning is only related to the awareness of one's own existence without attributes and superimposed identities. Normally, everyone is more familiar with them. If the meaning is taken as power, it will be a blunder and totally mislead everyone. On the other hand, the meanings must match with each other and here, existence can be known through meditation.
3 Gain, obtain, receive. Knowing the difference between one's own true and attributed nature (identity) is the ultimate gain. It helps in maintaining a balanced approach between behaviour and spiritualism. After all, till body is there behaviour will go on with one's own body and external world. The external world stays in STM, LTM and physically in various forms. This 'gaun' is possible through knowing.
4 in depth or analytical analysis. Here, only reasoning is not supported which can be illicit. One of the formulas given by the rishis of Vedic age is shruti(study), yukti (reasoning), anubhuti(experience) via various mediums. Accepting one or two must be avoided and the word 'shruti' must not be limited to any scripture and hymns. Here, it denotes studying the available literature of a particular stream (topic) and beware of the latest research done on that. With this the required sadhana is essential to know and reach the conclusion.
5 to look after the body which is the residence of pure consciousness. It is all prevailing but easily felt via forms. In the case of rocks, walls, furniture etc there is no antahkaran (अंतःकरण) conscience that is why they do not act - react.
There are two views regarding the human body - temple and a bag of filthy things. All depend on the person. In yoga vasistha it is taken as a temple (deho-devalaya), 1 Corinthians 6:19- 20 (New Testament). Through this the message of looking after one's own body in a disciplined way, following morality and respecting others' bodies is given. Now, looking after one's own body must be followed properly. Disciplined lifestyle is supported by this meaning.
After going through all the five meanings of the root 'vid' it is clear that veda is not a book and authoritative in nature. None of the meanings take veda as a book whose support or opposition will prove anyone as astika - nastika. Just by publishing in the form of a book without even adding the authentic upanishads one is insulting veda. On the one hand the supporters take veda as God, shruti as the divine mother but will not give them freedom to make decisions on the style of preaching. In other words they have to dress according to the desire of their children.
The above-mentioned meanings are also linked with each other and give their full support to charvaka, Jain and Bauddha darshanas. Now, the charvaka school will be analyzed in the light of these five meanings.
Our basic or natural nature is to remain happy. Every human being loves happiness and works to achieve that. The forms and ways of obtaining happiness / pleasure differ from person to person and even change for the same person according to the circumstances. The concept of happiness remains as it is. The school in discussion talks about a happy span of life. There can not be one parameter / scale of calculating and defining happiness for any individual. So from the behavoral angle one must have every possible information about the subject (happy) concerned. Even in the path of spiritual journey the level and grasping capacity differs from person to person. On the other hand there are numerous misleading paths in both behaviour and spiritualism. So, a seeker must have the knowledge of path as needed in the field of transactional reality / behaviour.
The second meaning talks about the identity of an individual. Most people forget about themselves by being immersed in behavior. Inability to analyze their own true nature and that also without attributes can be checked when one gets the information about that. This school have added the concept of death with the happy span of life. It compels us to think about the time which we have only for ourselves and use to become introverts. It leads to contented lifestyle which is the requited gain mentioned in the third meaning. After all, worldly affairs and rat race must not be our goal. That is why, this school favours the vision of a balanced approach between behavior and spiritualism.
The factor of gain as the third meaning resembles the removal of ignorance, misunderstanding, disinformation coming in daily life in ways. Technically, the word 'avidya' is also used for the seekers.
This school talks about self control for the total span of life. Controlled consumption of goods and services is the foundation. The concept of control comes with knowing the true nature of the self and the world. And this level is achieved by fasting, contemplation and meditation. The person not only believes but knows. As we all know that the vision of fasting is established in Jain darshan and meditation in Bauddha darshan. This school asks people to get and apply the vision helpful for the happy span of life and receiving that vision is the gain.
The fourth meaning shows the importance of our scriptures by asking everyone to use the vivek (discretion, judgment, virtue, discrimination or differentiation, wisdom) while accepting their teachings. None of them forces them to believe and indirectly opens the path of knowing / being aware. This school keeps the doors open to analyze one's own lifestyle.
The fifth meaning openly talks about the body level. When a body is looked after or cared as one looks after a place of worship it stays mentally - intellectually healthy and happy if not physically everytime. When any particular human body is not treated as a temple it becomes a burden and nuisance. Charvaka school opposes this because it will never result in the happy span of life nor give lasting happiness /pleasure. Uncontrolled pleasure is not the aim of this school. A query comes on the surface – this school takes body as soul / consciousness and the meaning is not saying that directly? In transactional reality, receiving an appointment letter, purchasing the desired object, reaching the destination, seeing a favorite dish in the menu or counter, etc gives happiness in advance without having experience of joining, using, enjoying and eating respectively. In the case of reaching one's own home one gets relief at the sight of the door of their own apartment or even more by seeing the door of the building in which the apartment is situated. In the same way, this school takes the day to day practical experience of the soul / consciousness.
Therefore, all the five meanings are tuned with this school and there is no doubt in declaring that charvaka darshana is totally vedic. What about Jain and Bauddha? They are also totally vaidic. We have the concept of Asti and not nasti. The book is here and the book is not here. In both the cases the knower is present. This is the first meaning followed by others in full support. In other words we can say that shabd pramana supports charvaka and vice versa.
Well crafted plot of defamers took the help of the verse 11 of Manusmriti, chapter 2 -
योऽवमन्येत ते मूले हेतुशास्त्राश्रयाद् द्विजः ।
स साधुभिर्बहिष्कार्यो नास्तिको वेदनिन्दकः॥ ११ ॥
yo̕vamanyet te mule hetushastrashrayad dvijah .
sa sadhubhirbahishkaryo nastiko vedanindakah ।।11।।
Good people (sadhus) should shun that person who criticizes the religion propounded / predicated by the scriptures (veda) because that person is an atheist.
Both cultured and uncultured people were included among the detractors, that is, the cultured people will believe everything out of fear. There was no hesitation in calling the veda critic an atheist and considering it (veda) as just a book. Even the followers of Sanskrit grammar never analyzed the meaning of the word veda. All of us talk about shabd pramana and not book pramana. The rishis of Vedic age gave the formulas to judge the authenticity of any scripture or commentary or any other form of presentation. When the vedic literature gives the right to judge the contents there is nothing to fear. This right has been supported by Acharya Madhusūdana Saraswati in his commentary on srimad bhagavadgita (Gūḍhārtha-Dīpikā - see the older edition in case a reader does not find in the new one). He has openly said that if any vedic statement fails to stand in front of the parameters /formulas /analysis, it can be rejected and there is no need to treat it as a proof (pramana vakya).
This and the other verses related with the topic are not at all analyzed properly. It was done to stop the tradition of questioning and believe everything said by the scriptures. This rule goes more with foreign faiths and not with sanatan dharma /vaidic dharma / hinduism.
Reliability of vedic literature
There is not a single original text of Vedic literature. Handwritten manuscripts were prepared by others so the authenticity will remain doubtful. With this there is an impact of intermission on it. On the other hand, preserving handwritten manuscripts was quite substandard so a portion of the contents got damaged due to various factors. This fact is accepted by most of the scholars. Above this, most of them were in the hands of this or that sampradaya and those organisations which were controlled by those who had their own vested interest. Under these circumstances none can assure about the or the originality of the texts. A book becomes reliable if it is published on the basis of original manuscript but here the case was totally different. A commonly accepted version of various texts came into existence. Till now, wherever acceptance was not possible various versions of the same text are published. Due to political pressure definitions in the dictionary and interpretations are changed. So, on this basis there is no need to defame the schools of Indian philosophy / darshanas.
Reference -
One must also use the three formulas.
http://akshaygroundreality.blogspot.com/2016/10/upanishads-investigation-2.html
Ashtadhyayi.com (first two images)
https://ashtadhyayi.com/dhatu/10.0232?tab=krut&scroll=dhatuform-1100232-%E0%A4%A3%E0%A5%8D%E0%A4%B5%E0%A5%81%E0%A4%B2%E0%A5%8D&scrollcolor=cyan&scrolloffset=400
4 Sheepskin wearers defamed
Every normal seed needs favorable climatic and Topographical conditions for germination. The hybrid variety germinates in other conditions also. One usss costly methods to grow plants in their terrace garden and to decorate public parks, tourist places, etc. The quality is more or less heavily compromised. It is essential to meet the demand of the increasing population and decrease in the land available for farming. The same condition is seen in the field of spirituality. The spiritual journey starts when the normal seed of spiritually germinates in the required circumstances or after following a balanced behaviour arising from controlled lifestyle.
Hybrid vegetation has become an essential need. It is painful to see the same mindset of hybrid or pseudo spirituality. It was a planned game organised by the sampradayas, organisations and the ruling class. Whoever rules and whatever system a nation follows, the tendency of controlling the society is common. During the period of monarchy, royal courts had scholars who helped in this game by misleading interpretation, writing books to promote division in the society and did everything to keep their respective rulers happy. The success of every conspiracy theory depends on the proper planning and the unified effort of the team members. In our nation, their game was played in ways. There was no hesitation in manipulating the puranic literature and the books of lower order. A base was created in the vedic literature for the reliability and acceptance by the mass. To expand the stronghold, darshanas were targeted. The classical 9 astika darshanas have the support of authentic upanishads whereas the ideology / drishti of the sampradayas were limited to the puranas and that also on their manipulated and diluted versions. None of them were bothered to analyse the contradictory verses and those opposing the scriptures of the higher order. With this, personal views were promoted as darshanas without having any backing of the upanishads. When one uses the word ‘philosophy’ for both, darshanas and drishtis, the scholars of the later period also kept them in the same domain without analysing deeply. The consequences of this conspiracy :-
1 - Westerners are more confused when they do not find anyone's name in the upanishads and yet they are said to be the foundation stone of darshanas and with this the purpose of defaming each other which is not present in the scriptures of higher order.
2 - Indian philosophy is projected as a busy, chaotic, congested public place where everyone is trying to catch others attention by raising their own voice. All the schools are only busy in rejecting others. They are not able to solve any problems, they lack community living, none of them shows a path to handle storms of life, views of several scholars are limited to puranas, even take the scriptures of lower order as a proof and so on and on.
3 - The list of the schools is quite long and the teachings of the saints totally tuned with vedanta are taught as independent philosophies and even coined a new word ‘neo vedanta’. Intentionally, the teachings of Mirabai, Tulsidas, Kabir, Sundardas, etc, coming under the domain of vedanta are presented separately. The tendency of avoiding the connection with the essence of the upanishads is observed easily.
4 - The schools were intentionally divided in the blocks of theist - atheist. Western concepts of God, heaven, atheism were pasted on our thought process. The words like bhagvan and ishwar are different but their translation was taken as God.
5 - Religious politics in the name of onion, garlic, carrot, jackfruit was promoted to divide the society. Onion - garlic got support from the mughal period. Onion, chilli, salt and roti was the common man's food and was hammered in an ugly way.
Cooked stories related with their production were added in the puranas and they became the proof for sampradayas and organisations. None was bothered to see that they are agro products. The concept of direct evidence was shattered in the name of blind faith.
6 - From the period of monarchy, people were not taught about the meaning of the sacred thread (janeu), shikha (crest) given in the upanishad. Both do not have the ritualistic meaning and the conspirators wanted to promote that in the name of vedic literature. The dogmatic attitude asked to have these for studying veda. The scriptures of higher order do not support the. If one says that the rules were written separately, this argument will be nullified by the presence of the definitions of several things in the authentic upanishads. Even the ritual of
Sandhya upasana (twilight worship) is described differently in the upanishads. Few scholars said they are all meant for spiritually advanced seekers but that is totally baseless.
Since our upanishads taught the process of covering spiritual journey, self realization via balanced behaviour, it was not all supported by those who wanted their own importance in the process of self realization, spirituality, spiritual awakening and becoming familiar with the scriptures. The vision given by upanishads are meant for every household and not all limited to physical decoration, rituals and rules. For example, when Chandogya Upanishad talks about 6 types of gayatri
7 - In this respect a common query comes to the surface. The conspirators had the problem with upanishads and they never taught about the essence emerging from the inner link of all the 9 schools of Indian philosophy but why was charvaka sidelined more?
Everyone must have a clear understanding of a darshan (philosophy) and darshanik (scholar /promoter of a particular school or even a free thinker). None of classical darshanas (schools) passes (defaming, subjective criticism, blaming, naming) statements about another darshana. It was totally done by the acharyas, preachers and teachers who were only interested in the development of this or that school. In this process teachings of other schools were rejected without even seeing the implied meaning or / and analyzing the sangati (matching) of all the sutras of any particular school. It is a global rule that every theory coming out from the human intellect will have flaws and it also became the dimension of rejecting others at any cost. So, everyone took charvaka too lightly and none saw the implied meaning and the presence in the vedic texts.
As said previously, hybrid or pseudo spirituality just wanted to stay focussed under every circumstance. And for this proving the especially of say, Yoga darshan its limitation will not be discussed. After post graduation on vedanta most of the students not only stay unaware about its relation with other schools they are unable to link it with the lifestyle and behaviour. A separate course is needed for practical vedanta whereas upanishads teaches it in a practical and applicable way. The commentaries and the teaching style based mainly on grammar makes vedanta more difficult and totally theoretical. Interestingly, the acharyas and preachers taking the side of Sanskrit grammar to prove their ideology authentic, avoids this concept of analysing through this when it comes to Charvaka and other schools.
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Reference :-
Gayatri in the eyes of the upanishads
http://akshaygroundreality.blogspot.com/2014/10/gayatri-in-eyes-of-upanishad.html
Upanishads - An investigation (3)
http://akshaygroundreality.blogspot.com/2018/01/upanishads-investigation-3.html
भाष्यकार ने सीधे वेद पर क्यों नहीं लिखा
http://akshayaharshudou.blogspot.com/2016/11/blog-post_9.html
5 Tuning with Shreemad Bhagvad Gita
Shrimadbhagvadgita starts with the confused mentality of Arjuna who was unable to understand his social duty. For him the battle was his personal project which proves doership or kartitwabhimaan. According to the epic 'The Mahabharata' there was an meeting in the camp of yudhisthira where Arjuna was asked his opinion on the news brought by the spy about the expression of the kaurava warriors regarding winning the battle. The reply of Arjuna was full of overconfidence and arrogance. According to him, he was alone enough to destroy all the three lokas and their creatures. None can stand in the way of divine weapons but he will fight with the earthly weapons and that is enough. This type of answer sidelines the need of other warriors of one's own side. It was true that none matched his ability but in the case of teamwork others must get due respect. That's why Krishna placed the chariot in that place from where Arjuna could see Bhishma and Dronacharya easily. Arjuna knew about them and it was not a surprise to see them standing in the opponent army. In the name of defeating them he took the training of divine weapons and acquired them. It was essential to open his eyes of wisdom. In the first chapter ground reality of every person is revealed where many things are said while staying in the comfort zone but at the time of application the waves of confusion overshadows the wisdom. Arjuna had the information provided by the scriptures on the social issues and ethics. In the absence of analytical experience he could not decode the information of the scriptures and took them as the knowledge.
Arjuna started flowing with the ritualistic concept which is changeable and prepared to suit a particular era. In the same period also rituals can be modified or rejected depending on the case to case. After all, they are made for us and not vice-versa.
Charvaka school of Indian philosophy totally matches with the vision of Gita.
यावज्जीवेत सुखं जीवेद ऋणं कृत्वा घृतं पिवेत, भस्मीभूतस्य देहस्य पुनरागमनं कुतः॥
यावज्जीवेत सुखं जीवेद नास्ति मृत्युर्गोचर भस्मी भूतस्य देवस्य पुनरागमनं कुतः।।
Two versions of the first sutra. Decoded both while doing personal research which wasn't sponsored and that's why the implied meaning of charvaka was revealed. It was a blessing in disguise. (1)
Charvaka Philosophy was the first school in the Indian philosophy to connect departure and happy span of life in one sutra. After all, everyone wants happiness. So called preachers of vedanta or even scholars of other schools take this school as materialistic but run behind fleshy desires though many are promoted by the sponsors as the experts in vedanta and what not. (2)
Chapter 2 verses - 42,43
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
Most of the human beings are not aware of their true identity and stay at animal level where fleshy desires are the final thing or the goal of life. The flowery or ornamental flavored words of the ritualistic part of the vaidik literature are seen as a big achievement by common men. For these people heaven is attractive and more enjoyable. And in the order to get them people are ready to perform complicated time consuming and expensive rituals. In return an endless chain of birth - death starts because every fruit of action is a bondage. After all, they are performed with the concept of 'doership. So it is better to avoid them and follow the policy of self control. Normally, when a person is unable to have luxuries available on this planet due to the reasons depending from case to case, tries to get the divine ones by penance or rituals and it is also seen that those who are well established suffer from the urge of more and more pleasures.
Chapter 2 verse 69 :-
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।
The verse talks about that practitioner who does not flow with the worldly affairs by exercising self control. The word 'nisha' - night denotes staying glued with the past memories and the results of the action. Many even make castles in the air or stay as a daydreamer which also comes in the meaning of nisha.
When charvaka Philosophy talks about the healthy span of life - sukh se jiyo - it is only possible by control on the consumption of goods and services. The books published in the name of veda are full of uncontrolled hedonism which is not the way in which charvaka Philosophy asks humans to behave. The inner or implied meaning is important and for that time tested parameters are there. Charvaka was not an uncontrolled hedonist. The books published in the name of veda contains uncontrolled desires. (3)
Chapter 4 verse 13
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||
The base of the creation is guna - karma which clearly rejects the marketed concept of varna by birth. Another easiest example can be seen by everyone is in the Ayurveda where snakes are divided in the same four varnas. The varnas were based on guna karma but were promoted as 'by birth'. Administrative, working, business, defense classes are present everywhere which talks about guna - karma (quality, qualification, training) and oneness with the work in such a way that it becomes the nature of the person concerned.
The Charvaka Philosophy opposed the concept of birth and not the whole system as taught in the society.
Chapter 7 verse 19
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।
After going through the cycle of birth - death - birth a point comes when a person gets the required knowledge of self which is beyond attributes and starts digesting that. In the process of digesting that specific realized person experiences vasudeva and sees that everywhere. As soon as one reads or hears the word 'vasudeva' start taking the meaning as Krishna who was an avatar assigned to perform duties in an era. Another issue will be everyone saw him during his period but they could not become 'mahatma' (one whose vachha - speech, manasa - thinking and karmana - action are same). Even the dearest friend, cousin and brother in law Arjuna could not reach that level. Third issue is mostly everyone took the rest of the meaning as of Krishna is saying about himself. While saying he was reacting in spirit and not in the flesh (body level). Therefore the meaning must be different.
For the authentic definition of the word 'vasudeva' shreemadbhagvat mahaputran comes in the front and says :-
सत्त्वं विशुद्धं वसुदेव शब्दितं यदीयते तत्र पुमानापावृत।
सत्त्वे च तस्मिन भगवान वासुदेवो हे धोक्षजो नमसा विधीयते।।
The experience of pure mind is known as vasudeva. That essence is termed as bhagvan vasudeva and one only salutes that. Thus verse also do not support any imaginary figure as bhagvan who will do every work as desired and will be puffed by listening prayer and offering. This type of childish definition was promoted to increase laziness, lethargy, sluggishness in the society. In fact the total scripture describes this word in same way.
Chapter 9 erse 21
ते तं भुक्त्वा स्वर्गलोकं विशाल क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एव त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते।।
On the basis of meters there are three - Rik, Yajur, Sama veda. The fourth Atharvs veda is a mixture of meters and when contents are taken all the four vedas are named. The verse supports the statement where it was said that these published books are full of worldly desires. After receiving divine places one returns to the the same earthly life after the enjoying period is over.
Chapter 14 verse 33 :-
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।
The credibility of realization or the knowledge of self without attributes is more than all other yajnas. After all, every action ends or leads to 'gyan yajna'. One may talk about various yajnas mention in the fourth chapter. There isn't any contradiction. A serious practitioner of gyan yajna will perform them with dedication and won't remain in any intellectual game where a person becomes a good orator, writer but stays faraway from inner growth.
Which yajnas are targeted in this verse?
The rituals where extra effort is applied are pointed in the verse and are are normally performed with extrovert mentality. The concept of give and take is in the rituals which brings more bondage. Whereas yajnas of the fourth chaper and the one in discussion donot need extra sacrifice.
The charvaka Philosophy supports the vision of 'gyan yajna' or the knowledge of self. This school talks about happy span of life which is easily possible after realization. It is a known fact that the main storage of happiness lies within one's own open eyes of wisdom.
Chapter 18 verse 61
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।
Gita is talking about vivek or eyes of wisdom and not about Krishna who was an avatar meant for performing assigned duties. Charvaka Philosophy supported this vision. Avatars come and go after performing their role but vivek stays forever and for all whereas a particular avatar is more attached with his / her followers. And that also within the domain of a particular faith.
Charvaka Philosophy never supported lethargy, laziness in the name of devotion. After all, none will be coming from above to do our work or meet our expenses. This is the vision of vedanta. Bhagat Singh took this stand while talking on bhagvan. On the other hand Gita also teaches karma yoga where actions are performed as the duty or service of the cosmic administration. At this stage a seeker moves towards the trio of Jyan (knowledge), Bhakti (devotion) and vairagya (quietude, detachment, penance). All are linked with one another.
All the 9 astika schools of Indian philosophy are totally practical when seen in an unified way. Charvaka school also talks about the balanced approach between behavior and spiritualism.
One might see this as an imagination or one's own interpretation. In the name of freedom of speech or creative writing this is quite a common approach in the intellectual and academic world. In many cases people are sponsored to speak and write to suit the interest of the sponsors or promoters. It is good that Akshay is not supported in that way. To meet the cosmic requirements, time tested parameters helped in decoding and seeing the sangati. If at all this is an interpretation of Akshay than those expressed by others are the same who were sponsored to prove that charvaka, Jain and Bauddha darshana were nastik because they didn't accept the authority of veda. As if veda is a book whose acceptance or opposition will determine the destiny of the above mentioned three schools. These are termed as non - vedic and promoted as the tolerant nature of Hinduism. The sponsored staff didn't care about the parameters to judge these things. The rishis of Vedic age gave the formulas to judge the authenticity of any scripture or commentary or any other form of presentation. The author of this post have used all the parameters available. (4)
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Reference :-
1
http://akshaygroundreality.blogspot.com/2014/09/vedanta-show-business.html
7 Useful across the globe
When one talks about philosophy or an ideology, the concept of brainwashing, creating followers, conversion, vote bank, appeasing haunts the mind. Already people are divided in the name of political parties, faiths and their denominations (divisions), left - right wing, traditions and customs and so on. Interestingly, this school is beyond all of them. It just asks to become a human being, internally - externally. Other differences have no place in this school. Since every variety of humans have mental, intellectual and emotional health issues, this school offers a system of self help, thus leading to both national and international benefit. Global society will be benefitted by the values of this school which can be easily obtained through the net where decoded sutras are presented by Akshay Chaitanya. It is not a case of claim or mine - yours interpretation and can be analysed through contemplation. Due to the technical development none can stop or control this information from reaching every nook and other of this planet.
Uncontrolled development, over consumption, wastage of food and water, promoting profit maximization at any cost, etc have led to numerous problems for those also who created and /or helped in increasing them. The amount of fresh water wasted in manufacturing luxury products is increasing. The champions of greenery are more or less silent and love to use those products more and more. Branded clothes and other items are their first choice. Even the fanatic followers of veganism are in favour of urbanization and are not ready to stay in the rural areas with basic facilities. Due to the infrastructural development, greenery is becoming less and voice raised on this is limited to verbal shows and people are not ready for rural based employment. In one or the other way, varieties and new versions of the same consumer products are flooding the market, resulting in mountains of garbage here and there. In the race of increasing sales, the ‘one time use’ concept is used with several products. It decreases the sales price but increases the garbage. Not only with this or intentionally manufactured low quality products, most of the smart phones also, lastis for around five years. In ways, rat race, unchecked consumerism and overconsumption is on rise in Bharat (India), increasing the hatred towards the intention of this school. One can see the fashion in social media where people love to call themself as the followers of this school to glorify and justify their own lust. Nowhere, it asks anyone to stay as a human beast or simply follow animal instinct. A human psychology where people slowly become an expert in exploitation for personal name - fame, power and position. Other creatures might do it for survival but human beasts who are only physically human, take it as a part of their own nature. Above this, superiority of humans among all the creatures was already injected to add fuel to the fire.
A pathetic situation where a nation in which it emerged, never cared about the values of this school.
