श्री गणेशाय नमः

Note on Darshan Shastra-Indian Philosophy to be applied to Research

The write-up provides a basic introduction to Darshan Shastra (Indian Philosophy) and its application in research. The author bows down to the feet of Bhagwan (God), great Rishis and Munis (sages and saints) of Bharat, and Gurus from whom he could gather some bits and pieces about the Darshan Shastra. The author would be very happy to get corrected as it is novice effort. Reach on <ankurjoshi87@gmail.com>.

Special Thanks to Dr. Sharda Nandram who emphasized the need for such write up.

Introduction

The basic question related to any field of study comprise of ‘what is it?’; why it is? how it is done; who should do it? Similarly this document will first answer the basic questions related to research – i.e. what is research, why to research, what to research, how to research?  

If we consider what to research – this question will require introspection on the problem that is concerning us (as an individual, as a member of family, society, nation or planet). The problem which creates deep trouble in our hearts is the one which keeps us motivated. In Bharatiya Darshan Shastra – Indian Philosophy this is known as हेय heya – knowing what is the problem.

We should not jump to the solution after knowing the problem, as it will be very temporary and mostly ineffective. So, the next step is to go deep into the roots of the problem. For this we may read papers, discuss with experts, faculty members, family members and friends. When we reach at a stage where further exploration seems impossible, then it is हेय – हेतु (heya-hetu). We have arrived at the root cause of the problem.

This stage may put us in a slight trouble as the root cause of the problem may be such intense, overwhelming, its solution may appear beyond our limited capabilities and may induce some levels of frustration and fear. Bharatiya Darshan Shastra teaches us that the time is not to get depressed or to escape from it but it is time is to visualize / imagine / explore the scenario in which no such problem exists. This lead us to think: can we describe the scenario of absence of the problem? This may be an ideal state and is called हान (Haan).

Finally, we are able to arrive at some ways to achieve the state of हान (Haan), that is termed as हानोपाय (haanopaay) = हान + उपाय i.e. ways to achieve Haan. All these has been summarised in Table 1 titled the Darshan Shastra framework.

During the research journey we need the ways to know something. In terms of philosophy the body of knowledge that focusses on this is known as प्रमाण शास्त्र / ज्ञान मीमांसा (similar to what is called as epistemology in philosophy). At the same time we will ponder over what to know i.e. the phenomenon that we will try to know or, the reality that we will be trying to understand. This is known as यथार्थ ज्ञान के विषय (similar to what is called as ontology in the philosophy). This includes the various aspects like – origins (etiology), future (futurology), right and wrong (axiology), and how to act (praxeology). From the epistemology are derived the methodology and methods of research that we adopt for our study.

Philosophy of Research

What is research?

Table 1 – Darshan shaastra framework

How to research?

As briefly described in the introduction section, the epistemology – ways of knowing relates with the ‘how to know’.  So प्रमाण शास्त्र (Pramaan Shastra) is about various ways of knowing. The four types of Pramaan are – Pratyaksh; Anumaan; Upmaan; and Agam.

प्रमाण (Pramaan) -Ways of knowing

• प्रत्यक्ष  (Pratyaksh or Observation/Perception)  : There are two categories of Pratyaksh.
  • One  बाह्य (Extrinsic)- which includes नासिकाग्र – गन्ध (smell through front part of nose), जीव्हाग्र – रस (taste through tongue), चक्षु – रूप (vision through eyes), त्वक – स्पर्श (sense through skin) and श्रोत्र – शब्द (sound through ears).
  • The other is अभ्यन्तर (Intrinsic) which is also known as मानस प्रत्यक्ष (intrinsic Pratyaksh). All five senses have associated unique input. Based on this knowledge is captured. The important consideration here is that unless and until मन (mind) is associated with the sense organ, knowledge is not possible. Also there exists Maanas Pratyaksh, which is about Mann that captures the happiness (Sukh) or sorrow (Dukh).

• अनुमान (Anumaan or Inference) – The case where direct observation of the cause is not possible due to some hindrances, then Anumaan is used. Here Pratyaksh of effect leads to the conclusion that cause exists. For example – by seeing smoke we can infer that there must be fire.

• उपमान (Upmaan or Analogy) – The case when the knower is unable to do Pratyaksh or Anumaan and the phenomenon is beyond the limited capabilities of the knower, Upmaan Pramaan establishes the knowledge. For example – if a child asks what is the meaning of Prime Minister or President, then we try to give analogy that just like Daada-daadi are head of family, we have the head of our nation.  

• अगम / शब्द (Shabd or Verbal/Oral Traditions) – This plays very crucial role in Bharatiya epistemology. This is the fastest mode of learning. The prime requirement is Shraddha (unwareing faith) on the speaker whose words are ‘aapt vachan’. The person whose words can be aapt vachan is one who through yogic practice has purified his senses and can recreate the knowledge received by him ‘as is’.

Here are two shloks (verses) from the Bhagwad Geeta that highlight the importance of Shraddha in seeking knowledge.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४-३९॥

अज्ञश्र्चाश्रद्धानश्च संशयात्मा विनशयति । नायं लोकोsस्ति न परो न सुखं संशयात्मनः ॥४-४०॥

One with full faith, who has conquered the senses achieves transcendental knowledge and having achieved transcendental knowledge quickly attains supreme peace.(4.39) The ignorant, one without faith, and one afflicted by inner doubt and uncertainty is ruined and there is not happiness in this world nor the next for him.(4.40)[3]

अभ्यास (abhyaas) – Ways of retention and retrieval

How to gain knowledge is summed up in this very insightful shlok (verse) mentioned below.

आचार्यात्पादमादत्ते पादं शिष्यस्वमेधया । पादं सब्रह्मचारिभ्यः पादं कालक्रमेण च।।

A student acquires quarter of knowledge from the teacher, a quarter from self study, a quarter from classmates and the final quarter in course of time.

Once we acquire knowledge, it is not enough, as we must retain it for further use. So the best way is not to keep notes in the copy, laptop, or recorder as all these are external object.

The best way is to internalise the phenomenon by understanding it to depth and practice it. We have a shlok that is very apt to mention here – ज्ञानम् भार:क्रियाम् विना (i.e. knowledge becomes a burden if not applied). There have been high focus on experiential learning or embodied knowing  in which deep immersion of the researcher into the phenomenon being studied is encouraged.

For retention and revival, the following modes of practice are generally employed:

1. नित्य श्रुति-श्रवण (Shruti-Shravan) -listen and recite
2. मनन-चिन्तन (manan-chintan) – contemplation
3. जिज्ञासा (jigyaasaa) – curiosity
4. पठन-पाठन (pathan-paathan) – self-study and group discussions

The importance of learning in this way can also be understood through this concept that it is only when मन (Mann) gets attached with the sense organ; the person is able to smell / taste /see/ sense/ hear. Hence, this researcher has no option but to be deeply be involved into the phenomenon to be studied.  The table 2 illustrates the unique element associated with each sense organ.

Table 2 Pratyaksh Pramaan

Why to research?

There are some fundamental questions that comes to mind of almost each and every person in some or other form. These include – who am I?  what am I supposed to do? How should I do it? What is right / wrong? From where am I coming? What will be future?  

So research is an important way to explore self to know ourselves better for creating a better reality and achieve मोक्ष (moksh).

What to research?

As briefly stated in the introduction chapter the topic preferably should be that which concerns the researcher. It could be any topic of any nature.

Who is researcher?

The seeker of knowledge. As a human being, we have some responsibility. First towards the self (aatma) – vivek (discerning wisdom) tells us what is right and wrong, to accept its inputs and act accordingly and its responsibility towards the self. Next is responsibility towards everything else (our body, family, society, globe, animals, plants etc) is to apply our skills in benefit of them. And most importantly having aastha and shraddha (faith) on parents, guru, and bhagwan (God) comes under our major responsibility.

Other literature to refer

• http://plato.stanford.edu/entries/epistemology-india/
• Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Shambhala Publications.
• Malhotra, R. (2014). Indra’s Net: Defending Hinduism’s. HarperCollins Publishers India.