Condensed from talks by Guruji Shree Rishi Prabhakarji.
India’s culture stands on six schools of thought, six systems of philo-sophy known as: Nyaya, Vaiseshika, Sankhya, Yoga, Purva Mimamsa and Uttara Mimamsa.
What are these schools of thought?
Nyaya means that if you have to investigate anything there are certain rules to follow – laws of investigation.
What we do is, we set up a premise and then we test the premise using experiment and theory. There is a scientific methodology for investi-gation which must be logical. What is meant by logical is explained in Nyaya.
If you have to investigate anything, how and what steps are to be taken? This is expressed in ‘Nyaya’.
Vaiseshika means recognizing the special quality and aspects of things. What is the difference between a coconut tree and a banana tree, e.g. in their leaves, nature of growth pattern etc? The knowledge req-uired to recognize the speciality in each object is Vaiseshika.
There is something common and something very unique in each object. So, what is common and what is the difference between them, is Vaiseshika.
Sankhya means numbers, the mathematics of investigation. Thro- ugh mathematics you investigate the physical aspect.
Yoga means experiencing what is happening. Experiencing the thing as it is. You have to eat sugar to experience what is sugar. Being one with it, is known as Yoga.
Purva Mimamsa: is also known as Karma Mimamsa. It means the dynamics of interaction of forces. In physics we have static and dynamics. The aspect of dynamics comes in Karma Mimamsa. Karma means action – so relationships related to actions. What forces are working on a particular object and how these forces affect those objects? These things and this kind of investigation is found in Karma Mimamsa.
Uttara Mimamsa or Vedanta: Vedanta means what is beyond this understanding, to know that is Vedanta. What is it that lets us know? The knowledge of the know-ledge, the understanding of under-standing is Vedanta.
Raman Maharshi, when asked a question, would say from where is that question coming. If you know that then you have got your answer. It is when you know from where the question is originating, then you get the answer.
Once you trace the origin, the answers will eminent from there. If we do not know from where the question originates, and if we go on answering, it will all be superficial. It will not give the answer. The question will remain for all time and you will not be able to answer.
Once the questioner knows from where the question is originating then he will get the answer by himself and then there will not be any question at all.
Whenever I establish myself within myself then there won’t be any question at all. The question will not exist at all. Whenever I am not established within then I try to find the same things outside. When there is nothing else like that then you don’t have to know anything else.
When you go into the state of eternal knowledge, all doubts will be cleared simultaneously. This is Vedanta.
All this investigation is complete only if we can trace the origin of this investigation. We have to learn to eat well, to grow well, etc. But how is it to be learned? With what understanding is it to be learned? With what knowledge is all work to be done? With what wisdom? Vedanta throws light on this.