Phenomenon of philosophy in East culture. Philosophy and medicine of ancient India

1. Phenomenon of philosophy in East culture. Philosophy and medicine of ancient India Temirbekova M.Y. - teacher of department’s History of Kazakhstan and SPD, Master of Humanities KARAGANDA STATE MEDICAL UNIVERSITYDepartment: History of Kazakhstan and social-political disciplines Lecture 3

2. Brief contents • The ancient Indian philosophy • Hindu philosophy • Buddhist philosophy • Jain philosophy

3. The ancient Indian philosophy ThetermIndian philosophy (Sankrit: Darshanas), mayrefertoany of severaltraditionsofphilosophicalthoughtthatoriginatedinthe Indian subcontinent, includingHindu philosophy, Buddist philosophy, andJain philosophy. Hindu philosophy Inthehistory of the Indian subcontinent, followingtheestablishment of anAryan–Vedicculture, thedevelopmentofphilosophicalandreligiousthoughtoveraperiodoftwomillenniagaverisetowhatcametobecalledthesixschoolsofastika, ororthodox, Indian orHindu philosophy. TheseschoolshavecometobesynonymouswiththegreaterreligionofHinduism, whichwasadevelopmentoftheearlyVedicreligion.

4. There are three basic stages of the development of Hinduism: • 1. Veda period is the period of writing the early Veda (200-800 B.C.) and formation of the initial concept of dharma. Dharma is the universal law, set of public and individual life to aim a harmony and happiness. • Veda includes four collections of the sacred hymns and poetries, magic formulas and incantations. • • Rig-Veda, • • Sama-Veda, • • Yajur-Veda • • Atharva-Veda. • Vedias is a system of religious & mythological outlooks, rituals andcults. • The other collection of Holy Hindu book is named Upanishad. Upanishads explain Veda and contain the keys of the Hinduism: the identity of atman and Brahman, the concept of sansary and moksha.

5. The central ideas of Vedas • Rta – “Righteousness“ or "the Cosmic and Social Order“. • Brahman – The Universal, the Absolute, the • Ultimate cosmic principal or reality • Atman – inner Soul • 2. Epic period (V B.C. to the beginning our millennium. It is time of formation of six classical Hindu schools in philosophy. In this period has been written Makhabkha-rata and Ramayana. • 3. Classical period (the beginning of I A.D. -XVII—XVIII). The concept of bkhakt is the dominate ideas of service and loveto personal god. • The "SixPhilosophies" (sad-darśana) havebeenbasedatthattime, allofwhichciteVedicauthorityastheirsource: nyaya, theschooloflogic; vaisheshika, theatomistschool; samkhya, theenumerationschool; yoga, theschoolofPatanjali; purvamimamsa, thetraditionofVedicexegesisis; vedanta, theUpanishadictradishion.

6. Concept of Brahman. Brahman is the most important concept of Hinduism. This is the expression the Absolute reality, which is understood as completed system of gods and goddesses. Brahman is above the reality and he is the reflection of gods. • Concept of atman. Atman is the highest personal aspect, and one of the deep cores of man. Atman is a soul (or truth of “I”) and immortal. Death does not indicate the loss of true “I”, because a body as a shell. Thus, Atman is the eternal constant spiritual essence of individual. • Relationship of Brahman and Atman. It is the fact that Atman and Brahman are identical to each other. This means that Atman is identical to absolute, godly.

7. Karma and Samsara. The theory of Karma and rebirth. All the Indian systems agree in believing that whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future according as it is good or bad. When the fruits of the actions are such that they cannot be enjoyed in the present life or in a human life, the individual has to take another birth as a man or any other being in order to suffer them. • Moksha. The motive which leads a man to strive for release (moksha) is the avoidance of pain and the attainment of happiness, for the state of mukti is the state of the soul in pure happiness. 6 schools: • • Nyaya; Vaisesika,Samkhya, Yoga,Mimansa, Vedanta

8. Buddhistphilosophy. Buddhist philosophy (V B.C.) isasystem of beliefsbasedontheteachingsofSiddharthaGautama(563-483B.C.), an Indian princelaterknownastheBuddha. Buddhismisanon-theisticphilosophy, onewhosetenetsarenotespeciallyconcernedwiththeexistenceornonexistenceofaGodorgods. • BuddhismsharesmanyphilosophicalviewswithHinduism, suchasbeliefinkarma, acause-and-effectrelationshipbetweenallthathasbeendoneandallthatwillbedone. Eventsthatoccurareheldtobethedirectresultofpreviousevents. TheultimategoalforbothHinduandBuddhistpractitionersistoeliminatekarma (bothgoodandbad), endthecycle of rebirthandsuffering, andattainfreedom (MokshaorNirvana). However, amajordifferenceistheBuddhistrejectionofapermanent, self-existentsoul (atman). ThisviewisacentraloneinHinduthoughtbutisrejectedbyallBuddhists.

9. Buddhism is a non-theistic philosophy, one whose tenets are not especially concerned with the existence or nonexistence of a God or gods.   • The four Noble Truth: • 1. There is suffering; • 2. Suffering has specific and identifiable cause; • 3. Suffering can be ended • 4. The way to end suffering is though enlightened living as expressed in the Eightfold Path; • • Suffering is in part the result of the transience and hence uncertainty of the world: all human problems are rooted in the fact of changes and the uncertainty, anxiety, and fear that it cause. • • Ignorance, selfish craving, which enslaves an individual to desire and passion.

10. Jainphilosophy. TheJainaphilosophywasalreadyinexistenceby 6thcentury B. C., whenitwasrevivedbyMahavira (599–527 B. C.) the 24thJainTirthankar. AnekantavadaisabasicprincipleofJainismpositingthatrealityisperceiveddifferentlyfromdifferentpointsofview, andthatnosinglepointofviewiscompletelytrue. JaindoctrinestatesthatonlyKevalis, thosewhohaveinfiniteknowledge, canknowthetrueanswer, andthatallotherswouldonlyknowapartoftheanswer. • The Jaina philosophy was already in existence by 6th century B. C., when it was revived by Mahavira (599-527 B. C.) the 24thJain Tirthankar. • Dualism of Jainism: • • Jiva the living things • • Ajiva – nonliving things • (divided by sense –organs)

11. The soul in its pure state has all their purity and power covered with a thin veil of karma matter which has been accumulating in them from beginningless time. • Karma • The good karmas • The bad karmas • The final goal of life in Hinduism, Buddhism and Jainism is the same. Release from the repeated cycles of rebirth and liberation of the turmoil and suffering. The spirituality, introspection, monistic idealism, intuition, respect for authority and the strong belief that the truth is to be lived, not merely known, propel a Hindu and Jain towards the goal of attaining Moksha or Mukti and a Buddhist to attain Nirvana.