- Presystematic philosophy
- Early Buddhist developments
- The philosophical portions of the Mahabharata
- Early system building
- The Vedanta-sutras
- The Samkhya-karikas
- The Yoga-sutras
- The Nyaya-sutras
- The beginnings of Mahayana Buddhist philosophy
- The worldview of the Arthashastra
- Further developments of the system
- Developments in Mahayana
- Purva-Mimamsa: the Bhatta and Prabhakara schools
- Samkhya and Yoga
The beginnings of Mahayana Buddhist philosophy
Contributions of the Mahasangikas
When the Mahasangikas (“School of the Great Assembly”) seceded from the Elders (Theravadins) about 400 bce, the germs were laid for the rise of the Mahayana branch of Buddhism. The Mahasangikas admitted non-arhat monks and worshippers (i.e., those who had not attained perfection), defied the Buddha, taught the doctrine of the emptiness of the elements of being, distinguished between the mundane and the supramundane reality, and considered consciousness (vijnana) to be intrinsically free from all impurities. These ideas found varied expression among the various groups into which the Mahasangikas later divided.
Contributions of the Sarvastivadins
The Sarvastivadins (“realists” who believe that all things, mental and material, exist and also that all dharmas—past, present, and future—exist) seceded from the Elders about the middle of the 3rd century bce. They rejected, in common with all other sects, pudgalatma, or a self of the individual, but admitted dharmatman—i.e., self-existence of the dharmas (categories), or the elements of being. Each dharma is a self-being; the law of causality applies to the formation of aggregates, not to the elements themselves. Dharmas, whether they are past or are in the future, exist all the same. Of these, three are said to be unconditioned: space (akasha) and the two cessations (nirodha)—the cessation that arises from knowledge and the cessation that arises prior to the attainment of knowledge, the former being nirvana, the latter being an arrest of the flow of passions through meditation prior to the achievement of nirvana. By shunyata the Sarvastivadins mean only the truth that there is no eternal substance called “I.” Because all elements—past, present, or future—exist, the Sarvastivadins are obliged to account for these temporal predicates, and several different theories are advanced. Of these, the theory advanced by Vasumitra, a 1st–2nd-century-ce Sarvastivadin, viz., that temporal predicates are determined by the function of a dharma, is accepted by the Vaibhashikas—i.e., those among the Sarvastivadins who follow the authority of the texts known as the Vibhasha.
Contributions of the Sautrantikas
The Vaibhashika doctrine of eternal elements is believed to be inconsistent with the fundamental teachings of the Buddha. The Sautrantikas (so called because they rest their case on the sutras) insist on the noneternality of the dharma as well. The past and the future dharmas do not exist, and only the present ones do. The so-called unconditioned dharmas are mere absences, not positive entities. Thus, the Sautrantikas seem to be the only major school of Buddhist philosophy that comes near to regarding nirvana as entirely negative. In their epistemology, whereas the Vaibhashikas are direct realists, the Sautrantikas hold a sort of representationism, according to which the external world is only inferred from the mental conceptions that alone are directly apprehended.
The worldview of the Arthashastra
Kautilya’s Arthashastra (c. 321–296 bce) is the science of artha, or material prosperity, which is one of the four goals of human life. By artha, Kautilya meant “the means of subsistence of humanity,” which is, primarily, wealth and, secondarily, earth. The work is concerned with the means of fruitfully maintaining and using the latter—i.e., land. It is a work on politics and diplomacy.
Theories of kingship and statecraft
Though Kautilya recognized that sovereignty may belong to a clan (kula), he was himself concerned with monarchies. He advocated the idea of the king’s divine nature, or divine sanction of the king’s office, but he also attempted to reconcile it with a theory of the elective origin of the king. He referred to a state of nature, without king, as an anarchy in which the stronger devours the weaker. The four functions of the king are to acquire what is not gained, to protect what is gained, to increase what is protected, and to bestow the surplus upon the deserving. The political organization is held to have seven elements: the king, the minister, the territory, the fort, the treasury, the army, and the ally. These are viewed as being organically related. The three “powers” of the king are power of good counsel, the majesty of the king himself, and the power to inspire. The priest is not made an element of the state organization. The king, however, is not exempt from the laws of dharma. Being the “promulgator of dharma,” the king should himself be free from the six passions of sex, anger, greed, vanity, haughtiness, and overjoy. What Kautilya advocated was an enlightened monarchical paternalism.
Concepts of the public good
In the happiness of the subjects lies the king’s happiness. The main task of the king is to offer protection. Monarchy is viewed as the only guarantee against anarchy. Thus, the king’s duty is to avert providential visitations such as famine, flood, and pestilence; he ought also to protect agriculture, industry, and mining, the orphaned, the aged, the sick, and the poor, to control crime with the help of spies, and to settle legal disputes.
Relations between states
Regarding relations with other states, Kautilya’s thoughts were based not so much on high moral idealism as on the needs of self-interest. He wrote of six types of foreign policy: treaty (sandhi), war (vigraha), marching against the enemy (yana), neutrality (asana), seeking protection from a powerful king (samshraya), and dual policy (dvaidhibhava). The rules concerning these are: he who is losing strength in comparison to the other shall make peace; he who is gaining strength shall make war; he who thinks neither he nor the enemy can win shall be neutral; he who has an excess of advantage shall march; he who is wanting in strength shall seek protection; he who undertakes work requiring assistance shall adopt a dual policy.
The formation and implementation of policy
Kautilya’s views about the formation and implementation of policy were as follows: a treaty based on truth and oath is binding for temporal and spiritual consequences; a treaty based on security is binding only as long as the party is strong. He who inflicts severe punishments becomes oppressive; he who inflicts mild punishments is overpowered; and he who inflicts just punishments is respected. Kautilya advocated an elaborate system of espionage for domestic as well as foreign affairs.