Indian Philosophy

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

Page 17

Phil osophy-Origin and Subject-matter
physical (=adhibhūta ) and psychological (=adhidalva) are of course included here but in the ultimate count a treatment of them culminates in the science of spiritual realization. Thus since all the remaining investigations are directed towards spiritual realization they are but a part and parcel of the science of spiritual realization.
The science called 'tattvavidya', 'adhyatmavidya' or 'paravidyā (=high learning)' is also called 'darśana'. In Indian languages the words like 'darśana', 'darśanika sahitya', 'dārśanika vidvan' are current and they all directly have to do with the science of spiritual realization. But here the question is that the current and etymological meaning of the word 'darsana' is visual cognition-the word in fact being derived from the verbal root 'drs' standing for visual cognition-and so what understanding was responsible for it to be employed in the sense of supersensuous spiritual cognition. The question is also indirectly answered by a number of utterances occurring in Upanisads.
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While referring to the relative strength or superiority of the various external sense-organs there has been said in Upanisads 'cakşur vai satyam (=the eye verily is truth)' (Bṛhadaraṇyaka 5.14.4.), 'cakṣur vai pratiṣṭhā (the eye verily is the root-principle)' (Brhadaranyaka 6.1.3). When some matter is under dispute a witness is needed in order to decide the issue; now in case here there are available two witnesses, of whom one has simply heard of the event concerned while the other has also seen it, then the latter turns out to be a more reliable authority and what he says is deemed to be true. Thus it is that the visual sense-organ is considered to be more authoritative than the auditory sense-organ. So eye is the only sense-organ which makes possible a distinguishing between places even and uneven, high and low, thus preventing men and creatures in general from fall and lending them steadiness or rootedness. Thus in comparison to the
7 Cakṣur vai satyam, cakṣur hi vai satyam. Tasmad yad idānim dvau vivadamānāv eyātām aham adarśam aśrauşam iti. Ya evam brüyad aham adarśam iti tasmā śraddadhyama tad vai tat satyam.....
Kim punas tattvam ity ucyate-cakṣur vai satyam. Katham cakṣuḥ satyam ity aha-prasiddham etac cakṣur hi vai satyam. Katham prasiddhatety aha-tasmātyad yadīdānim eva dvau vivadamānau viruddham vadamānāv eyātām agaccheyātām aham adarsam dṛṣṭavānasmīti. Anya aha aham ašrauşam tvaya dṛṣṭam na tatha tad vastv iti. Tayor ya evam brūyād aham adrākṣam iti tasmā eva śraddadhyāma. Na punar yo brüyad aham aśrauṣam iti. Śrotur mṛṣā api śravanam sambhavati. Na tu cakṣuso mṛsa darsanam. Tasman nāśrauṣam ity uktavate śraddadhyama, Tasmāt satyapratipttihetutvāt satyam cakṣuḥ. -Bṛhadaraṇyakopanisad, Sankarabhāṣya 5.14.4
eva
Cakṣur vai pratiṣṭhā. Cakṣuṣā hi same ca durge ca pratitiștha ti.
Yady evam ucyatām kā'sau pratiṣṭhā. Katham cakṣuṣaḥ pratiṣṭhātvam ity abacakṣuşă same ca durge ca dṛṣṭvā pratitiṣṭhati.
-Bṛhadaranyakopaniṣad, Śāṁkarabhāṣya 6.1.3
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