Sarva Darshan Sangraha

Please note: The provided text is in Hindi. I will provide a summary in English based on the content of the Hindi text. Since the text is quite extensive, I will focus on the core aspects of each philosophical school discussed in the Sarva Darshan Sangraha, as presented in this volume.

This volume of Sarva Darshan Sangraha by Madhvacharya, with a Hindi commentary by Dr. Umashankar Sharma 'Rishi', presents a comprehensive overview of various Indian philosophical schools. The book begins with a foreword by Swami Maheshwarananda Saraswati, who praises the translator's efforts in making this philosophical work accessible in Hindi, highlighting the importance of translating classical texts for national language enrichment. He notes the translator's dedication to presenting the original text neutrally while providing necessary clarifications.

The introduction and preface by the commentator, Dr. Umashankar Sharma 'Rishi', set the stage for the work, emphasizing the significance of Madhvacharya's Sarva Darshan Sangraha as a foundational text for understanding the diverse landscape of Indian philosophy. He highlights Madhvacharya's scholarly style, impartiality in presenting different schools, and the book's contribution to Hindi literature.

The core of the text is a systematic exposition of various Indian philosophical systems, starting with Charvaka (Lokayata). This materialistic school is presented as rejecting Vedic rituals, the afterlife, and any reality beyond the perceptible world. They believe in maximizing pleasure in this life, even if it means incurring debt, and consider the destruction of the body as liberation. The text critiques their reliance solely on perception and their rejection of inference and other means of knowledge.

The Buddhist school is then discussed, particularly its four main branches: Madhyamika (Shunyavada - emptiness), Yogachara (Vijnanavada - idealism), Sautrantika (Representationism), and Vaisheshika (Direct Realism). The discussion delves into their views on impermanence (Kshana-vada), the nature of suffering, the concept of 'svadharma' (unique nature), and the role of cause and effect. The text critiques the Buddhist notion of momentariness and their epistemological arguments.

The Arhata (Jain) philosophy is presented next. It refutes the Buddhist concept of momentariness and emphasizes the Jain view of reality as existing with multiple aspects (Anekantavada) and the possibility of liberation through the "three jewels" – Right Faith, Right Knowledge, and Right Conduct. The text outlines Jain ontology, including the concepts of Jiva (soul) and Ajiva (non-soul), the seven tattvas (principles), and the karmic bondage and liberation.

The work then moves to Ramanuja's Vishishtadvaita Vedanta. It highlights Ramanuja's critique of Advaita's concept of an impersonal, attributeless Brahman and his assertion of a personal God (Vishnu) with infinite auspicious qualities, who is the ultimate reality. The jiva is seen as distinct yet dependent on Brahman, much like a body depends on its soul. The path to liberation involves devotion (Bhakti) and surrender to God.

Purnaprajna (Dvaita Vedanta), as expounded by Madhvacharya himself, is presented as a dualistic system. It emphasizes the fundamental difference between God (Vishnu) and the individual soul (Jiva), as well as the distinction between God and the material world (Jagat). God is the independent reality, while souls and the world are dependent. Liberation is achieved through God's grace, attained through devotion and knowledge of His supremacy. The text explains Madhvacharya's distinctive interpretations of Vedanta texts like "Tat Tvam Asi" to support his dualistic view.

The Nakulis-Pasupata philosophy is introduced as a path that emphasizes the attainment of divine union with Shiva, who is seen as the ultimate reality. It posits three fundamental principles: Pati (God/Shiva), P ash u (Soul/Jiva), and P a sh (Bondage/Matter). Liberation involves transcending this bondage through specific rituals, practices, and divine grace, leading to union with Shiva. The text details their understanding of these principles and the path to liberation.

The Shaiva philosophy is discussed, elaborating on the concept of Shiva as the supreme reality, the individual soul (Pashu) as dependent, and Pas h as the various forms of bondage. The path to liberation involves understanding these principles and engaging in practices that lead to union with Shiva. The text touches upon the different branches and scriptures of Shaivism.

The Pratyabhijna philosophy, originating from Kashmir Shaivism, is presented as an idealistic and monistic system. It emphasizes the inherent divinity within the individual soul, which can be realized through immediate recognition (Pratyabhijna) of its true nature as identical with the supreme consciousness (Shiva). The text discusses their concepts of consciousness, revelation, and the role of the Guru in spiritual realization.

The Raseshwara philosophy is introduced as a unique school that focuses on the alchemical transformation of the body through the use of mercury (Parada) and other substances to achieve physical immortality and spiritual liberation (Jivanmukti). It highlights the belief that divine substances like mercury, when properly prepared, can lead to divine bodies and liberation while still alive. The text explains the process and the purported benefits of Rasayana.

Finally, the Nyaya philosophy, founded by Gautama, is presented. This school is known for its rigorous logic and epistemology. It outlines fourteen categories of reality, including Pramana (means of valid knowledge), Prameya (objects of knowledge), Samsaya (doubt), Prayojana (purpose), Drishtanta (example), Siddhanta (established truth), Avayava (members of syllogism), Tarka (fallacy), Nirnaya (ascertainment), Vada (debate), Jalpa (wrangling), Vitanda (cavil), Hetvabhas (fallacies), Chala (sophistry), Jati (futile argument), and Nigrahasthana (occasion for defeat). The text elaborates on the different types of knowledge and the valid means to acquire them, with a strong emphasis on inference. The debate on the nature of reality, the self, and liberation is also touched upon.

Overall, the volume provides a structured and informative journey through the diverse philosophical traditions of India, showcasing their fundamental tenets, arguments, and critiques within the framework of Madhvacharya's comprehensive synthesis.