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Post by MulaiAzhagi Wed Apr 25, 2012 8:27 am

"Nothing in this world can be produced without the proper applications." Mimansa.
“Nothing can be done or made without the expenditure of time.” Vaisheshika.
“Nothing in this world can be produced without the material cause.”Niyaya.
“Nothing can be made without the requisite skill, knowledge and thought.” Yoga.
“Nothing can be made without the definite combination of atoms." Sankhaya.
"Nothing can be made without a maker." Vedanta.

http://www.vjsingh.info/evorel10.html#00


===> Since you know something about miamsa, Niyaya and other Hindu philosophies, were each of those aphorisms attributed to the correct source?

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Post by Guest Wed Apr 25, 2012 9:47 am

MulaiAzhagi wrote:"Nothing in this world can be produced without the proper applications." Mimansa.
“Nothing can be done or made without the expenditure of time.” Vaisheshika.
“Nothing in this world can be produced without the material cause.”Niyaya.
“Nothing can be made without the requisite skill, knowledge and thought.” Yoga.
“Nothing can be made without the definite combination of atoms." Sankhaya.
"Nothing can be made without a maker." Vedanta.

http://www.vjsingh.info/evorel10.html#00


===> Since you know something about miamsa, Niyaya and other Hindu philosophies, were each of those aphorisms attributed to the correct source?

some seem to be attributed definitely incorrectly while the others are too vague . for instance, it is not sankhya but nyaya-vaisesika (i.e. both nyaya and vaisesika) which talk of atoms and atomism. Vedanta has several sub-schools within it and the definition of Brahman(God) varies widely between these schools. According to Advaita Vedanta there is no difference between the Creator and the Created. According to Dvaita Vedanta, there is a distinct difference between the Creator and Created. There are also differences (like Advaita Vedanta talks of nirguna Brahman, while Dvaita talks of saguna Brahman); and other schools of Vedanta exist.

The Mimansa says that the summum bonum is the correct performance of Vedic rituals in the prescribed manner. So the Mimansa aphorism could be taken to be correct if we replace 'applications' with 'correct performance of Vedic rituals in the prescribed manner'.

Vaisesika talks of atomism and is really the science of physics as the ancient Indians understood the subject with their limitations.
Nyaya focuses on logic and also on atomism. (it is silent on God, with the exception of one sutra, although the later Nyayayikas start talking of God in detail. God is not mentioned in the Nyaya in any of the sixteen categories given in the Nyaya whose mastery is the requirement and ideal in the Nyaya philosophy. )

Sankhya talks of primeval or primordial matter (prakriti, also known as pradhana or primary) and consciousness (purusha).

i think the aphorism given for Nyaya represents the Sankhya and the aphorism given for Sankhya represents the Nyaya-Vaisesika position.

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