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== परिचयः || Introduction ==

== परिचयः || Introduction ==

Each of the [[Shad Darshanas (षड्दर्शनानि)|shad darshanas]] while agreeing on the fundamental concepts of atma, karma and moksha, differ from each other in some siddhantas, which make them unique. Among such differences Each darshana proposes its stance on the belief of Singularity or Plurality of the supreme being. While vedantins advocate that the Brahman is One (manifesting itself), samkhyavadins lay down the Bahupurushavada explaining the plurality of Purusha.<ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref> The present topic briefly explains the different darshanas that advocate bahupurushavada directly or indirectly  

Each of the [[Shad Darshanas (षड्दर्शनानि)|shad darshanas]] while agreeing on the fundamental concepts of atma, karma and moksha, differ from each other in some siddhantas, which make them unique. Among such differences each darshana proposes its stance on the belief of Singularity or Plurality of the supreme being. While vedantins advocate that the Brahman is One (manifesting itself), samkhyavadins lay down the Bahupurushavada explaining the plurality of Purusha.<ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref> The present topic briefly explains the different darshanas that advocate bahupurushavada directly or indirectly.

== बहुपुरुषवादः ॥ Pluralistic View ==

== बहुपुरुषवादः ॥ Pluralistic View ==

Samkhya and Yoga darshanas are strongly Pluralistic in their approach about the Ultimate Reality which is called as 'Purusha'.   

Samkhya and Yoga darshanas are strongly Pluralistic in their approach about the Ultimate Reality which is called as Purusha (पुरुषः).   

=== साङ्ख्यम् ॥ Samkhya Darshana ===

=== साङ्ख्यम् ॥ Samkhya Darshana ===

<blockquote>जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । पुरुषबहुत्वं सिद्धं त्रैगुण्यविपर्ययाच्चैव ॥ १८ ॥ (Samk. Kari. 18)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas]</ref></blockquote><blockquote>jananamaraṇakaraṇānāṁ pratiniyamādayugapatpravr̥tteśca । puruṣabahutvaṁ siddhaṁ traiguṇyaviparyayāccaiva ॥ 18 ॥ (Samk. Kari. 18)</blockquote>According to Tattvakaumudi commentary for Samkhya Karikas (Page 84 of reference <ref name=":1" />) पुरुषबहुत्वं सिद्धं । Plurality of Purusha is established by the following three reasons in the 18th Karika:

<blockquote>जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । पुरुषबहुत्वं सिद्धं त्रैगुण्यविपर्ययाच्चैव ॥ १८ ॥ (Samk. Kari. 18)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas]</ref></blockquote><blockquote>jananamaraṇakaraṇānāṁ pratiniyamādayugapatpravr̥tteśca । puruṣabahutvaṁ siddhaṁ traiguṇyaviparyayāccaiva ॥ 18 ॥ (Samk. Kari. 18)</blockquote>According to Tattvakaumudi commentary for Samkhya Karikas (Page 84 of reference <ref name=":1" />) पुरुषबहुत्वं सिद्धं । Plurality of Purusha is established by the following three reasons in the 18th Karika:

# Because there is definite adjustment of birth, death and the organs (tanmatras etc). If Purusha is One and the same in all bodies, then with the birth of one, all would be born; on the death of one, all would be dead; if one becomes blind all would be blind, so that there would be no adjustment.

# जननमरणकरणानां प्रतिनियमाद् । Because there is definite adjustment of birth, death and the organs (tanmatras etc). If Purusha is One and the same in all bodies, then with the birth of one, all would be born; on the death of one, all would be dead; if one becomes blind all would be blind, so that there would be no adjustment.

# अयुगपत्प्रवृत्तिः । Due to the non-simultaneity of activity (with different individuals). If the Purusha is One, the Self being the same, the activity of one man would lead to similar activity in all other men.

# अयुगपत्प्रवृत्तिः । Due to the non-simultaneity of activity (with different individuals). If the Purusha is One, the Self being the same, the activity of one man would lead to similar activity in all other men.

# त्रैगुण्यविपर्ययात् । Due to the diversity or differentiation caused by the three Gunas (Satva, Rajas, Tamas). The distribution of Gunas varies in different groups of beings - Satva predominates in deities and saints, Rajas in men and tamas in others such as beasts. This diversity of entities cannot be explained if Purusha is one.  

# त्रैगुण्यविपर्ययात् । Due to the diversity or differentiation caused by the three Gunas (Satva, Rajas, Tamas). The distribution of Gunas varies in different groups of beings - Satva predominates in deities and saints, Rajas in men and tamas in others such as beasts. This diversity of entities cannot be explained if Purusha is one.  

=== योगम् ॥ Yoga Darshana ===

=== योगम् ॥ Yoga Darshana ===

Yoga darshana does not explicitly discuss about the manifestation of Purusha in all beings (as seen in Samkhya) but discreetly points to plurality of Purusha, through the usage of the terms in plural tense as seen in the following sutras of Patanjali maharshi.<blockquote>क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśakarmavipākāśayairaparāmr̥ṣṭaḥ puruṣaviśeṣa īśvaraḥ ॥24॥(Yoga. Vyas. Bhas. 1.24)<ref name=":0">Patanjali Yoga Darshana With Vyasa Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Samadhi Pada 1])</ref></blockquote>Vyasabhasyam to Patanjali sutras clearly explains the plurality through the usage of '''केवलिनः (plural for केवली)''' or मुक्त पुरुषाः । Mukta Purushas (person free from bondage, a jivanmukta). कैवल्यं प्राप्तास्तर्हि सन्ति च बहवः केवलिनः। Many are those केवली । Kevali-s or mukta purushas who attained Kaivalya or Mukti (कैवल्य को प्राप्त किए हुए अनेक 'केवली' अर्थात मुक्त पुरुष हैं).<blockquote>निरतिशयं तत्र सर्वज्ञत्वबीजम् ॥२५॥ niratiśayaṁ tatra sarvajñatvabījam ॥25॥ (Yoga. Vyas. Bhas. 1.25)<ref name=":0" /></blockquote>Vyasabhashyam explanation of the sutra 25 : ज्ञानधर्मोपदेशेन कल्पप्रलयमहाप्रलयेषु संसारिणः पुरुषानुद्धरिष्यामीति । By imparting jnana and dharma I (Ishvara) will elevate the '''संसारिणः पुरुषान् । beings (Purushas) engaged in worldly activities,''' at the time of Pralaya (kalpa and mahapralaya). (ज्ञान और धर्म के उपदेश के द्वारा कल्प प्रलय और महा प्रलय में संसारी पुरुषों का उद्धार करूं।)<blockquote>स पूर्वेषामपि गुरुः कालेनानवच्छेदात॥२६॥ sa pūrveṣāmapi guruḥ kālenānavacchedāta॥26॥ (Yoga. Vyas. Bhas. 1.26)<ref name=":0" /></blockquote>Further explanation is given as स एष पूर्वेषामपि गुरुः । He (Ishvara) is the preceptor of all gurus as He is eternal and undeterred by the progress of time.(वह ईश्वर पूर्व सभी गुरुओं का गुरु है काल के प्रवाह में विच्छिन्न न होने से।)

Yoga darshana does not explicitly discuss about the manifestation of Purusha in all beings (as seen in Samkhya) but discreetly points to plurality of Purusha, through the usage of the terms in plural tense as seen in the following sutras of Patanjali maharshi.<blockquote>क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśakarmavipākāśayairaparāmr̥ṣṭaḥ puruṣaviśeṣa īśvaraḥ ॥24॥(Yoga. Vyas. Bhas. 1.24)<ref name=":0">Patanjali Yoga Darshana With Vyasa Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Samadhi Pada 1])</ref></blockquote>Vyasabhasyam to Patanjali sutras clearly explains the plurality through the usage of '''केवलिनः (plural for केवली)''' or मुक्त पुरुषाः । Mukta Purushas (person free from bondage, a jivanmukta). कैवल्यं प्राप्तास्तर्हि सन्ति च बहवः केवलिनः। Many are those केवली । Kevali-s or mukta purushas who attained Kaivalya or Mukti (कैवल्य को प्राप्त किए हुए अनेक 'केवली' अर्थात मुक्त पुरुष हैं).<blockquote>निरतिशयं तत्र सर्वज्ञत्वबीजम् ॥२५॥ niratiśayaṁ tatra sarvajñatvabījam ॥25॥ (Yoga. Vyas. Bhas. 1.25)<ref name=":0" /></blockquote>Vyasabhashyam explanation of the sutra 25 : ज्ञानधर्मोपदेशेन कल्पप्रलयमहाप्रलयेषु संसारिणः पुरुषानुद्धरिष्यामीति । By imparting jnana and dharma I (Ishvara) will elevate the संसारिणः पुरुषान् । beings (Purushas) engaged in worldly activities, at the time of Pralaya (kalpa and mahapralaya). (ज्ञान और धर्म के उपदेश के द्वारा कल्प प्रलय और महा प्रलय में संसारी पुरुषों का उद्धार करूं।)<blockquote>स पूर्वेषामपि गुरुः कालेनानवच्छेदात॥२६॥ sa pūrveṣāmapi guruḥ kālenānavacchedāta॥26॥ (Yoga. Vyas. Bhas. 1.26)<ref name=":0" /></blockquote>Further explanation is given as स एष पूर्वेषामपि गुरुः । He (Ishvara) is the preceptor of all gurus as He is eternal and undeterred by the progress of time.(वह ईश्वर पूर्व सभी गुरुओं का गुरु है काल के प्रवाह में विच्छिन्न न होने से।)

=== Nyaya Darshana ===

=== Nyaya Darshana ===