Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

Page 10

While this rationalistic positivism is the distinguishing feature of all the systems of Indian philosophy the difference between the orthodox and the nonorthodox systems is also worthy of note. And here again we may at once say that the difference lies in the increased emphasis which the non-orthodox systems lay on the practical aspect of the aforesaid practical aim of Indian philosophy. The orthodox systems of Indian philosophy hold that the Final Emancipation is attainable only through True Knowledge. They all seem to ignore the direct efficacy or utility of Practices and like the philosophy of Aristotle extol the contemplative life. Practice in these systems is subordinated to knowledge and is really made a way to it. This will be apparent from even a cursory study of the 4th Pada of the 3rd Chapter of the Brahma Sutras. The Sankhya, the Nyaya and the Vaiseshika Schools of philosophy, all held that Salvation is attainable only through True Knowledge. (Vide Sankhya-Sutras, 21-24 VairagyaChapter, Nyaya-Sutra, 1. 1. 1 and Vaiseshika-Sutra 1. 1. 4.)
Far other, however, is the doctrine of Salvation in the non-orthodox systems of Indian philosophy. While admitting the instrumentality of Knowledge to bring about the Bliss, they lay a great deal of emphasis on the efficacy of Practice. The very first doctrine which