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SAMAYASARA
school of Charvakas, when they joined the struggle-a school of thought identical with school of modern materćalistic philosophy. Though the Charvakas did not believe in the existence of Atma, or in the future world, they were opposed to the vedic culture as an ineffectual waste. In this renewed struggle abounding in destiuctive criticisms against Vedic sacrifice there must have been a distinct damage caused to the traditional edifice Hence the orthodox thinkers were bound to reconstruct the cultural edifices and re-habilitate the same from the destruction caused by the lival intellectual bombardment. They had to re-examine the notion of Dharma as well as the notion of Atma. As a result we have the two schools of thought, the Poorvamimamsa and Uttaramimamsa or Vedanta.
The Poorvamımamsa school concedes many of the points of the rival schools in order to safeguard its main doctrine of Vedic sacrifice. They openly reject the doctrine of creation and the existence of Ishvara or Sarvajna. They do not recognise anything higher than the human personality itself, the point emphasised by the Jainas, Sankhyas and the Buddhas. In spite of this concession they try to maintain with elaborate arguments that Dharma means the Vedic Dharma in the sense of sacrificial ritual. Thus it is an enquiry into the nature of Dharma and hence the work begins with the sutra Athatho Dharma Jignasa.
Uttară Mimimsa or Vedanta: Who are qu ilified to Brahma Vidya -Surprisingly in conflict with the Upanishadic tendencies the Brahma sutras take the attitude that only the Dwijas are eligible. As a matter of fact about the period of the Sutras, caste conservatism was rampant. That is the reason which explains the retrograde tendency herein implied. The critical examination and representation of Sankhya is again taken up. Pradhana as the basic principle of the Universe is rejected. The scriptural terms Aja_-"nongenerated”-cannot refer to Avyakta pradhana. It must imply Brahman who is the author of all. He is the only Aja. Brahman is not only the guiding intelligence of cosmic evolution but also is the constituting substance of the cosmos. Brahman is not only the Nimittakarana but also the Upadanakarana, the material cause of the universe. Brahman is the stuff of which the world is made. All that exists partakes of the nature of
