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DTSTART;TZID=Asia/Kolkata:20230225T090000
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SUMMARY:Symposium on Role of Ṣaḍdarśanas in the Pursuit of Brahmavidyā
DESCRIPTION:Symposium on Role of Ṣaḍdarśanas in the Pursuit of Brahmavidyā\nA Perspective from Bādarāyaṇa’s Brahmasūtra and its Commentaries\nFrom 9.00 AM to 5.30 PM on 25th February\, 2023\nDarśana means ‘to see’ or ‘vision’ and ṣaḍdarśana refer to six visions of and approaches to reality. While different list of such six worldviews have been given in different traditions\, the most widely prevalent and influential notion of ṣaḍdarśana include the six āstika darśanas\, namely Nyāya\, Vaiśeṣika\, Sāṃkhya\, Yoga\, Mīmāṃṣa and Vedānta— all of which accept the veda as pramāṇa and enunciate a philosophical and spiritual system based on this. \nThe six are often grouped into twos like Nyāya-Vaiśeṣika\, Sāṃkhya-Yoga\, and Mīmāṃṣa-Vedānta due to their being closely allied to each other\, and among the three pairs\, only the Mīmāṃṣa-Vedānta pair is directly concerned with Veda and the vedic enunciation of reality\, the rest being philosophical systems which though tracing vedic origins have pretty much developed as independent systems. \nPhilosophically\, these six systems share many notable points of agreement all the while also diverging from each other in many significant ways. For example\, all of them accept karma siddhānta\, mokṣa siddhānta\, and ātmā siddhānta\, however\, they diverge from each other in how they define mokṣa or ātmā tattva. Likewise\, each of the systems have their own list of pramāṇas or valid sources of knowledge\, but while some like Vaiśeṣika accept only two pramāṇas\, others like vedānta accept six. Significant points of difference also include questions such as the nature of the world\, the cause of the universe\, nature of ultimate reality\, the definition and the path to mokṣa\, etc. \nIn the Bhāratīya jñāna paramparā\, Veda is considered as the highest authority in matters of dharma and mokṣa and is considered the very core of our religion and culture denoted by the name ‘Vaidika Dharma’ for our religious and spiritual tradition. Within the Veda\, while the Mantra-Brā́hmaṇas deal with dharma\, the Āraṇyaka with upāsanā\, the Upaniṣad exclusively deal with mokṣa. The Upaniṣads define mokṣa as the pursuit of Brahmavidyā or Brahmajñāna (the knowledge of Brahman) and define attainment of this knowledge as the only means for liberation.  \nIn the context of mokṣa\, while each of the non-vedāntic āstika darśana has some notion of spiritual emancipation\, they do not fully converge with vedāntic brahmavidyā: Nyāya defines liberation in terms of right knowledge; Vaiśeṣika does it in terms of cessation of cycle of birth and death; Sāṃkhya calls it kaivalyam and defines it in terms of individual puruṣa separating itself from the prakṛti ; Yoga defines emancipation as cessation of all mental modifications; and Mīmāṃṣa mostly concerns itself with swarga (heaven) as the goal of all actions\, but also conceives of liberation as a state of self free from pain. \nThis symposium seeks to do a comparative exploration of the pursuit of emancipation as conceived by these non-vedāntic āstika darśanas and the pursuit of Brahmavidyā as conceived in Vedānta. Towards this end\, we wish to focus the attention on following two broad issues: \n\nWhat are the points of convergence & divergence between notions of liberation in non-vedāntic āstika darśanas and the Brahmavidyā of Vedānta? There is an extensive discussion regarding non-vedāntic āstika darśanas in the context of brahmavidyā in Bādarāyaṇa’s Brahma sūtra and the Vedānta ācāryas’ bhāṣyas on it\, which requires deeper examination.\n Since the Upaniṣads hold that attainment of Brahmavidyā alone causes mokṣa\, in the ṣaḍdarśana framework\, can other darśanas be considered as stepping stones for vedāntic pursuit of Brahmavidyā? If yes\, then in what manner and to what extent do the different non-vedāntic darśanas help in pursuit of Brahmavidyā? For example\, can Nyāya-Vaiśeṣika be considered as providing logical category and methods of analysis for a comprehensive analysis of the world\, the Sāṃkhya-Yoga as helping in attaining ekāgra citta\, the Mīmāṃṣa as facilitating citta-śuddhi all of which while individually fall short of securing Brahmavidyā are nevertheless important milestones and together act as indirect means without which Brahmavidyā is not possible?\n\nIn short\, this symposium intends to explore the intricate relationship between different āstika darśanas and highlight how they fit in together in the larger pursuit of mokṣa as enunciated by the Upaniṣads. \n***SCHEDULE*** \n\n\n\n\nTime\nSpeaker\nTopic\n\n\nInaugural Session\n\n\n\nNithin Sridhar\nChief Curator\, Indica Moksha\nWelcome Address & Opening Remarks\n\n\n9.10-10.00 AM\nProf. Penna Madhusudan\nVice Chancellor\, Kalidas Sanskrit University\, Ramtek\, Maharashtra\nInaugural Address – Āstika Darśanas – A Synthetic Understanding\n\n\n10.00-11.00 AM\nProf. Korada Subrahmanyam\nProfessor of Sanskrit\, Centre for Applied Linguistics and Translation Studies\, University of Hyderabad (Retired)\nKeynote Address – Preeminence of Brahmasūtras\n\n\nSession 01\n11.00-11.30 AM\nM A Alwar\nProfessor of Nyayashastra in the Govt. Maharaja’s Sanskrit College\, Mysuru\nTreatment of Non-Vedāntic Darśanas and Their Role & Limitation in Pursuit of Brahmavidyā in Śrībhāṣya\n\n\nSession 02\n11.30 AM-12.00 NOON\nDr. Arjun S R\nAssistant Professor\, Department of Liberal Arts\, Humanities and Social Sciences (DLHS)\, Manipal Academy of Higher Education (MAHE)-Bengaluru campus\nComparative Analysis of Tattvavāda and Other Darśanas on Brahmavidyā\n\n\nSession 03\n12.00-12.30 PM\nVenkatraghavan S\nFounder of Arq\, an energy technology business\, London and a student of Advaita Vedanta\nBrahmavidyā & Non-Vedāntic Darśanas: A perspective from Śaṅkarācārya’s  Brahmasūtra Bhāṣya\n\n\nSession 04\n12.30-1.00 PM\nMaitri Gowswami \nA practioner of Pushti-Bhakti-Marg and a direct descendent of Mahaprabhu Shri Vallabhacharya\nṢaḍdarśanas\, Their Role & Limitations in the Pursuit of Tattvajñāna  in Accordance to Aṇubhāṣya of Vallabhāchārya\n\n\n\n:::LUNCH BREAK::: \n01:00PM to 02:00PM \n\n\n\nSession 05\n2.00-2.30 PM\nDr. Ganesh Ishwar Bhat\nAssistant Professor in Advaita Vedanta\, Rashtriya Sanskrit Sansthan in Rajiv Gandhi Campus\, Sringeri.\nवेदान्तार्थनिर्णये पूर्वमीमांसासिद्धान्तानाम् आनुकूल्यप्रातिकूल्यविचारः – The Role and Limitation of Pūrvamīmāṃsa in the Context of Vedānta\n\n\nSession 06\n2.30-3.00 PM\nDr. K. S. Maheswaran Namboothiri\nAssistant Professor in Vedanta\, Madras Sanskrit College\, Chennai\nब्रह्मसूत्रानुसारं साङ्ख्यदर्शनस्य ब्रह्मविद्यां प्राति आनुकूल्यं प्रतिकूल्यञ्च – Role and Limitation of Sāṃkhyā Darśana in the Pursuit of Brahmavidyā\n\n\nSession 07\n3.00-3.30 PM\nDr. Mahabaleshwara Bhat\nPrincipal\, Veda Vijnana Shodha Samsthanam Samskrita College\nयोगवेदान्तयोः परस्परावलंबनम्- An Examination of Mutual Relationship Between Yoga and Vedānta\n\n\nSession 08\n3.30-4.00 PM\nVidwan Jammalamadaka Srinivas\nAssistant Professor\, School of Shastric Learning\, Kavikulaguru Kalidas Sanskrit University\, Ramtek\nमोक्षमार्गे न्यायवैशेषिकदर्शनयोः साधनत्वविमर्शः- Role of Nyāya-Vaiśeṣika in Pursuit of Mokṣa\n\n\nSession 09\n4.00-4.30 PM\nDr. Nori Sivasenani\nData Science Manager\, Microsoft and a Scholar of Vyakarana and Vedanta\nSamanvaya of Vyākaraṇa Darśana and Vedānta\n\n\nSession 10\n4.30-5.00 PM\nDr. Tulasi Kumar Joshi \nAssistant Professor\,Department of Sanskrit\, Vasanta College for Women\, Rajghat\, Varanasi.\nअभावाधिकरणोक्ता विज्ञानवादनिराकरणयुक्तयः: Denial of Vijñānavāda\, Arguments from Brahmasūtra’s Abhāvādhikaranam\n\n\nValedictory Session\n5.00-5.20 PM\nDr. Nagaraj Paturi \nSenior Director & Chief Curator\, INDICA\nSummary & Closing Remarks\n\n\n5.20-5.30 PM\nNithin Sridhar\nChief Curator\, Indica Moksha\nConclusion & Vote of Thanks
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