To show the relevance of Ṣaṭ-darśanas in modern science and on why we need to promote the knowledge of true Bhāratīya history, that is narrated by insiders.

On Ṣaṭ-darśanas (षट्-दर्शन), and More

Destruction of the indigenous education system and 200 years of colonial education have dangerously affected the minds of all Indians. For generations, they have been taught to hate their culture, traditions, and values. It is surprising that the Dhārmic culture and traditions of Bhārata are still surviving – but thanks to the efforts of many social reformers, modern sages, honest academicians, organizations, and recent initiatives like the Hindu University of America, they are still practiced.

The idea of religion was mapped and forced on most Indians’ minds by colonial education, which is an outsider’s perspective. Most Indians identify the Dhārmic traditions, such as Hinduism, Jainism, Buddhism, and Sikhism, as religion. The reality is that all indigenous traditions of Bhārata have a common theme and quest for one truth. Quoted in the Rig Veda (I.164.46) which states this common theme that has multiple perspectives; “Ekam sat vipraha bahudā vadanti”, meaning; There is one truth, the wise give it many different names. This Vedic quote states the universal Dhārmic principle, which is the heart of the pluralistic and accommodative nature of all ancient Bhārtiya Darśanas, which were core to the indigenous education system.

Darśanas, which literally mean ‘perspective’, are systems of Indian philosophy, which have been the core of the Vedic education system. There are six Darśanas, which were propounded by six sages as their founding teachers. These Darśanas do not compete with each other, nor are they mutually exclusive as they have some overlap, which is the pursuit of the one truth and goal.

The highest goal of human pursuit is to completely eliminate three kinds of misery–or Duḥkha –which are known as Ādhyātmika (caused by one’s own body and mind), Ādhibhautika (caused by others being), and Ādhidaivika (caused by natural calamities). The six Darśanas guide humans to perform Puruṣārthas, which are the efforts to achieve the highest goal. There are four Puruṣārthas – Dharma (right conduct), Artha (earning wealth), Kāmā (fulfilling physical and mental desires), and Mokṣa (liberation from all misery). Liberation, Mokṣa, is one of the main topics of the six Darśanas, which addresses a different topic as follows:

Sāṅkhya: Founded by great sage Kapila, Sāṅkhya Darśana addresses the distinction between Puruṣa (consciousness) and Prakriti (nature).

Yoga: Codified by great sage Patañjali, Yoga Darśana addresses the control of the mind that enables this distinction described by Sāṅkhya Darśana.

Nyāya: Authored by sage Gautama, Nyāya Darśana describes methods of investigating the truth (reality), and discussion of proof.

Vaiśeṣika: Developed by sage Kaṇāda, Vaiśeṣika Darśana discusses substances and entities found in the universe, atomic theory with a discussion of proof.

Pūrva Mimānsa (also known as Dakṣiṇa Mimansa): Composed by sage Jaimini, Purva Mimānsa discusses the interpretation of Vedas and associated rituals.

Vedānta (also known as Uttara Mimansa or Brahma Sūtras): Authored by sage Bādarāyaṇa, Vedānta discusses the nature of Brahman (also known as God).

All ancient Bhāratīya scriptures from various Dhārmic traditions (also known as Saṃpradāyas) discuss the common theme of these six Darśanas, but their emphasis has been on a specific topic. All these Saṃpradāyas arose with the advent of specific sages, or Gurus, or Āchāryas, like Śaṅkarācharya, Mahāvīra, Buddha, Rāmānuja, Chaitanya, Mādhavācārya, Guru Nanak, Guru Gobind Singh, or Svāmīnārāyaṇa. They all affirmed the same ancient truth about life and God and described it from their own perspective, with emphasis on a different aspect, just as all the six fundamental Darśanas do. Founders of all Saṃpradāyas made adjustments in their teachings to suit the specific times and social settings, and thus restored balance where they saw imbalance. These great sages appeared in different times and places, and inspired millions, simplified and codified great spiritual and scientific knowledge for easier assimilation, application, and practice. Common people were deeply inspired by these great āchāryas and began to practice and preserve these specific teachings, giving rise to these great Saṃpradāyas, which all had a common goal of eliminating human misery by using Puruṣārtha.

One of the modern perspectives proposed is the Unified Field Theory, which resembles Sāṅkhya Darśana. For 100 years, modern science has revealed that our physical universe, or cosmos, is structured in layers of creation. These layers are explored in four distinct parts: Classical Mechanics: the study of macroscopic objects, which can be seen and felt. Quantum Mechanics: the study of atom and subatomic particles, which we cannot see. Quantum Field Theory: deeper than the atom, atomic nucleus, and sub-nuclear particles. Unified Field Theories: the most recent discovery of the deepest layer.

The Unified Field Theories (also known as Superstring Theories) reveal the fundamental unit of life, by showing that the basis of the cosmos or universe is a single universal field of intelligence. This single entity is the fountainhead of all the laws of nature and order displayed throughout the universe. Sāṅkhya and Yoga Darśanas have explained in greater detail thousands of years ago, and have been part of the Bhāratīya indigenous education system. As stated earlier, Yoga Darśana describes the control of the mind to enable the distinction between Puruṣa (consciousness) and Prakriti (nature), whereas proponents of Unified Field Theories propose that the human mind and consciousness are structured in layers parallel to the structure of the universe. It clarifies further that at the surface levels the mind is active, thinking and chaotic. But deep within, there are quieter and quieter levels of the mind. These are the more powerful levels of the thinking process. Modern science is just beginning to re-discover the theories proposed by ancient Bhāratīya Darśanas.

According to modern science, the human body is made up of matter, and the consciousness inside the body originates from this matter. There are other spiritual theories around the world that the consciousness (also referred to as the soul) is a separate entity, driving the function of the mind (thoughts, emotion, and ego). Sāṅkhya and Yoga agree with the second perspective, and in addition, they offer that there is an internal body (made up of non-matter), which is called the subtle body. This distinction is important, and the first step is to differentiate between the “brain” and the “mind”. The brain is part of the gross body (physical, made up of matter), whereas the mind (Chitta) is part of the subtle body. Sāṅkhya Darśana discusses this distinction in great detail.

Let’s take a high-level look at the Sāṅkhya Darśana, which is the final goal of both Yoga Darśana, and the modern Unified Field Theories.

The gross body (physical or external, that we can see and feel) is composed of:

1. Five external sense organs (skin, eyes, ears, tongue, and nose),
2. Five external motor organs (hands, legs, tongue, genitals, and excretory organs)
3. The brain, which coordinates the ten organs

There are many other supporting organs, such as the lungs, heart, etc. But for the purpose of mapping to the subtle body we are limiting to the ten main organs that we can see and feel.

The subtle body (invisible or internal) is composed of:

1. The five subtle sense organs (touch, see, hear, taste, and smell)
2. The five subtle motor organs (grasp, move, speech, procreate, and excretion)
3. The Chitta, which is composed of Buddhi, Ahaṃkāra, and Manas.

The subtle body is non-perishable, and therefore continues after the physical body has perished. The key aspect of Sāṅkhya, where the Unified Field Theories appear to begin scratching the surface, is the Chitta. Let’s briefly examine its components:

1. Buddhi (intellect): for judgment and decision-making
2. Ahaṃkāra (ego): helps in self-awareness, the idea of “me” or “I”
3. Manas (desire & impulse): coordinates sense and motor organs.

Thus Sāṅkhya differentiates between the brain and the mind (Chitta), and proposes the concept of the subtle body, which is non-perishable, and it only dissolves into primordial elements of the Prakriti (nature) when the creation cycle ends (big crunch), or when a human (Yogi) attains liberation (Mokṣa).

The consciousness (Ātma or Soul) is one of the three elements of Cosmos:

1. Prakriti (Nature): Three elements (sattva, rajas, and tamas), and two categories:
   a. Physical (Apara): all visible matter (living bodies) and energies known to scienceb. Subtle (Para or spiritual): All invisible matter, and subtle bodies. Modern science is currently calling it dark matter and dark energy
2. Puruṣas (individual souls, consciousness): Distinct from nature, therefore eternal and survives the creation cycles. Infinite numbers, one for each living being; but needs nature to gain knowledge.
3. Paramātma or Īśvara (Supreme Soul or God): Similar to individual souls, but unlike individual souls, God does not need nature (matter and senses) to know anything.

Sāṅkhya Darśana proposes that everything that we observe in this universe is an interaction of these three fundamental elements. This interaction is eternal (Sanātana), therefore there is no beginning or end. It is only the Prakriti (nature) element that goes through cycles of creation (big bang) and destruction (big crunch). In this creation cycle, God is not considered the “creator” of matter or souls, rather God is an agent of transformation that makes use of the always-existing matter (Prakriti), and the always-existing souls (Puruṣas).

In conclusion, Sāṅkhya and Yoga Darśanas are just two of the countless fascinating parts of indigenous Bhāratīya education system, which was destroyed by colonizers. We must put an effort to decolonize our minds to regain the lost glory, without depending on mainstream educational institutes and the governments, as they seem to have the vested interest to keep Hindus colonized. Therefore we need to promote the knowledge of true Bhāratīya history, that is narrated by insiders; the true practitioners of Dhārmic traditions.

References:

1. Reading and Video assignments of week three
   – Articles: “Building Blocks of Hindu Thoughts”, and “Sanatana Dharma”
   – Youtube Video: “Is Consciousness the Unified Field” – A Lecture in Stanford University, by Prof. John Hagelin
2. Books: “Yoga Sutra of Patanjali” – by B. Ravikanth

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