Indian literature.
This block also introduces the difference between the different
systems of Indian philosophy and broadly categorizes them into the orthodox
(Āstika) schools and the heterodox (Nāstika) schools, this distinction is based
on the fact that some schools uphold the authority of the Vedas, those schools
are classified as the orthodox school, and those that do not endorse the authority
of the Vedas are heterodox schools. The systems of Cārvāka, Buddhism and
Jainism are the heterodox schools; and the Nyāya, Vaiśes̩ ika, Sāṅkhya, Yoga,
Mīmāṁsaka, Advaita Vedānta, Viśis̩ t̩ ādvaita are the orthodox schools.
The subject-matter of Block 2 and 3 is the Upanis̩ ads. The Upanis̩ ads are
Hindu scriptures that constitute the core teachings of Vedānta (etymologically:
the end of the Vedas). They do not belong to any particular period of Sanskrit
literature: the oldest, such as the Br̩ hadāran̩yaka and Chāndogya Upanis̩ ads,
date to the late Brāhman̩a period (around the middle of the first millennium
BCE), while the latest were composed in the medieval and early modern period.
The Upanis̩ ads have exerted an important influence on the rest of Indian
Philosophy, and were collectively considered one of the 100 most influential
books ever written by the British poet Martin Seymour-Smith. The philosopher
and commentator Śaṁkara is thought to have composed commentaries on
eleven mukhya or principal Upanis̩ ads, those that are generally regarded as the
oldest, spanning the late Vedic and Mauryan periods. Vedānta philosophy has
many interpretations to it as seen in the Advaita (non-dual) tradition, the Dvaita
(dual), the Visistadvaita (qualified non-duality) interpretations through various
philosophers. The block 2, titled Upanishadic Philosophy: Core Themes-I
introduces the philosophy of Vedānta, and looks at the discussion on the three
paths to liberation as mentioned in the Upanis̩ ads, the theory of karma, the
importance of teleology which eventually shapes the theories of morality for
all Indian philosophical systems. The block also explains the philosophy of
the Praśna, Mun̩ d̩ aka and Mān̩d̩ ūkya Upanis̩ ad. This block would enable you
to notice various philosophical and underpinnings of scientific issues which
have found place in the Upanis̩ ads. In the end, you should be in a position to
understand that philosophy is not merely an intellectual exercise in India, but it
is also the guiding factor of human life.
The third block is titled Upanishadic Philosophy: Core Themes-II. This
block includes some of the oldest Upanis̩ ads like the Īśa, Chāndogya and the
Br̩ hadāran̩yaka Upanis̩ ad. In this block you will study philosophical theories
and arguments of the Īśa, Kat̩ ha, Chāndogya and the Br̩ hadāran̩yaka Upanis̩ ad.
Some of the discussion points of these Upanis̩ ads are,
The Īśa Upanis̩ ad looks at the question of reconciling human and activity
with the monistic standpoint of Advaita Vedānta. The “Kat̩ ha Upanis̩ ad” deals
the questions of the end of human life. “What happens when one dies? Does
everything end with death? What is it that survives death? The “Chāndogya
Upanis̩ ad” explains the identity of Ātman and Brahman, it also explains
Vedantin cosmology and evolution of life. The “Br̩ hadāran̩yaka Upanis̩ ad”
illustrates the all-embracing, absolute, self-luminous and blissful reality of
Brahman recognized as Ātman.
The discussion-matter of Block 4 and 5 is Indian Philosophical systems
(Schools). The systems of Indian philosophy are mainly divided into two groups:
the heterodox (nāstika) and orthodox (āstika). Those systems of philosophy
which do not accept the validity of Veda are called the heterodox systems or
