Bahupurushavada (बहुपुरुषवादः)

Bahupurushavada (Samskrit : बहुपुरुषवादः) is one of the important concepts propounded in the Darshana shastras. ' बहुपुरुष ' literally means 'many people'. The siddhanta involving Purusha (called variously as the Knower, Spectator, Supreme Being, Brahman, Ultimate Reality) is one of the widely discussed topics with each darshana having its own standpoint on it.

परिचयः || Introduction

Each of the 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. The present topic briefly explains the different darshanas that advocate bahupurushavada directly or indirectly

बहुपुरुषवादः ॥ Pluralistic View

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

साङ्ख्यम् ॥ Samkhya Darshana

जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । पुरुषबहुत्वं सिद्धं त्रैगुण्यविपर्ययाच्चैव ॥ १८ ॥ (Samk. Kari. 18)

jananamaraṇakaraṇānāṁ pratiniyamādayugapatpravr̥tteśca । puruṣabahutvaṁ siddhaṁ traiguṇyaviparyayāccaiva ॥ 18 ॥ (Samk. Kari. 18)

According to Tattvakaumudi commentary for Samkhya Karikas (Page 84 of reference ) पुरुषबहुत्वं सिद्धं । Plurality of Purusha is established by the following three reasons in the 18th Karika:

1. 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.
2. 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.
3. 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

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.

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśakarmavipākāśayairaparāmr̥ṣṭaḥ puruṣaviśeṣa īśvaraḥ ॥24॥(Yoga. Vyas. Bhas. 1.24)

Vyasabhasyam to Patanjali sutras clearly explains the plurality through the usage of केवलिनः (plural for केवली) or मुक्त पुरुषः । Mukta Purusha (person free from bondage, a jivanmukta). कैवल्यं प्राप्तास्तर्हि सन्ति च बहवः केवलिनः। Many are those केवली । Kevali-s or mukta purushas who attained Kaivalya (कैवल्य को प्राप्त किए हुए अनेक 'केवली' अर्थात मुक्त पुरुष हैं).

निरतिशयं तत्र सर्वज्ञत्वबीजम् ॥२५॥ niratiśayaṁ tatra sarvajñatvabījam ॥25॥ (Yoga. Vyas. Bhas. 1.25)

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।)

स पूर्वेषामपि गुरुः कालेनानवच्छेदात॥२६॥ sa pūrveṣāmapi guruḥ kālenānavacchedāta॥26॥ (Yoga. Vyas. Bhas. 1.26)

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

आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।। (Nyay. Dars. 1.1.9)

According to the Vatsayana Bhasyam of Gautama Nyayasutras, seen below

तत्राऽऽत्मा सर्वस्य द्रष्टा, सर्वस्य भोक्ता, सर्वज्ञः, सर्वानुभवकः । तस्य भोगाऽऽयतनं शरीरम् । भोगसाधनानीन्द्रियाणि ।

Vaiseshika Darshana

Page 179 and 180 Prashasta bhashyam