Winston C.

Quilaton
Emmanuel Servants of the Holy Trinity (ESHT)
4th Year AB Philosophy
Indian Philosophy
Dr. James L. Piscos, Ph.D.

MIDTERM EXAMINATION

1. Using the concepts in the Vedas, Upanishads, Bhagavad Gita and the Laws of Manu design a cognitive mapping
illustrating how dharma and nothingness work in relation to moksha? Do inter-textuality or comparison to
Christian mysticism where nothingness is a perfect union with God. (50)

Brahman (God)

Moksha Nothingness

Sages

Devotional
hymns and
Sruti Vedas rituals

Spiritual
Journey

Upanishads Dharma

Yoga-Sastra

Bhagavad Gita
Smriti

Moral Code

Laws of Manu
 In Hindu-Dharma, the concepts of Dharma, Nothingness, and Moksha are deeply intertwined with each
other. Drawing our attention from the Vedas, Upanishads, Bhagavad-Gita, and Laws of Manu, it is not easy to
draw a cognitive mapping since there are terms that are not parallel to the other texts mainly because of the two
classifications of Hindu literature: Shruti and Smriti. Shrutis or Vedic texts (Vedas and Upanishads) were believed
to be heard directly from gods of the supreme Brahman. Given this, the definition of Dharma, Nothingness, and
Moksha are unclear and more abstract. This means that what were heard by the sages were told directly with no
concrete interpretations of the terms, and so therefore, hardens the understanding of it. However, Smritis were
based from Shrutis, and the attempts to various interpretations are vast. For instance, the making of Bhagavad-
Gita was primarily based from the Upanishadic teachings, which is a division located at the end of the Vedas.
Even though the Smriti authors tried their best to elaborate the terms into a more concrete and applicable
philosophy, they become more focused on materializing the idealist perspective of the Vedas. Thus, the attempt
to relate the connections between Dharma, Nothingness, and Moksha would be based with respect to Sruti
(abstract) or Smriti perspective (specific). To avoid committing mistakes, it is best to refer the exact definition of
the terms such as the “A Concise Dictionary of Indian Philosophy” provided by John Grimes (1996).
In general, Dharma literally means “what holds together” (Grimes,1996:112), a basis for all orders be it
social or moral. It contains teachings on how to guide the life of an individual and the society in order to uphold
righteousness and duty by following the proper conduct of the Hindu-Dharma. Moksha, from the verb root moks-
“to liberate,” is also known as liberation or spiritual liberation which serves as the ultimate goal of human life
(Grimes,1996:192). It also denotes that achieving Moksha is a freedom from the continuous cycle of birth, death,
and rebirth (samsara). It is the ultimate realization of the self (atman) to unite itself with the divine (Brahman). In
relation to the Hindu concept of Nothingness, it means void or emptiness but in a positive aspect, wherein,
according to Buddhism means sunyata or a state of “suchness of existence”. In Hindu philosophy, the state of
nothingness is a state of emptying oneself with ego, desires, and other attachments of the world. In relation to
Dharma and Moksha, Dharma is the primary stage of Hindu-Dharma, an ethical framework living a virtuous life
with regards to responsibilities and duties to oneself and the society. Perfecting the ways of Dharma eventually
leads to the realization of nothingness, or the state of transcending all worldly forms of cravings or categorizations.
This realization is parallel to the ultimate goal of achieving Moksha, the end and ultimate truth of our existence.
In the Vedas, Dharma is addressed through the rituals, prayers, and chanting of devotional hymns. During
the Vedic period, it was the highest responsibility of the natives as religiously inclined to follow the strict societal
norms leaded by the priest or brahmanas, who are the highest in the caste system. It is in this way that they can
please the Vedic gods of Brahman. Moksha and nothingness, however, was not stated literally in the text. On the
other hand, it became the basis for the understanding of the later text Upanishads and other smriti literatures. It
may only denote that since the Vedas illustrate devotional hymns and rituals as dharma, it only leads them to
achieve prosperity and fulfillment as creations of Brahman. In terms of nothingness, one may direct oneself as
nothing compared to the deities of Brahman and this emptiness is a recognition of pleasing the supreme. The term
nothingness also implies that in the text transcending worldly allurements is the ultimate reality and the nature of
existence of the Brahman.
In the Upanishads, as the end part of the Vedas, the spiritual aspect of Brahman are more emphasized
through the spiritual journey of the self towards self-realization. The Dharma can be done through knowledge by
learning the Vedas and meditation (om). The Dharma of the Upanishads can be learned through attentive listening
with the teachings of their masters or sages recorded in the fourteen texts. As the texts delve deeper into detail,
the Moksha is addressed as the ultimate goal of self-inquiry. The liberation it states is the knowledge of the self
(Atman) and the union of individual soul (atman) to the universal soul (Brahman). In terms of nothingness, it
speaks that when one attains moksha, the self (Atman) is no longer in craving for worldly allurements but focus
entirely with its unity to the Brahman.
In the Bhagavad-Gita, the Dharma is addressed in the dialogue between Lord Krishna and Arjuna. It
though hard to prove that Lord Krishna and Arjuna are of the same person, having Krishna as the subconscious
of Arjuna, however, as the epic mythology narrates, they are of distinct individuals, giving emphasis on the
wisdom of Krishna as the Dharma of Arjuna’s life. Krishna serves as the spiritual guide and charioteer of Arjuna,
imparting the duties and responsibilities of a warrior prince must be. Fulfilling the duties of Arjuna as a warrior
prince and understanding his purpose in life is the goal of Dharma. Therefore, Krishna was there to help him
fulfill his role. This story leads to the formulation of the Yoga-Sastra or the Treatise on Yoga. Bhakti Yoga or
path of devotion addresses Dharma through the duty of devoting oneself wholly to the supreme Brahman through
rituals and sacrificial offerings in the temple. Jnana Yoga or the path of knowledge addresses Dharma through
self-inquiry and introspection while studying the scriptures and deep contemplation to seek wisdom. Finally,
Karma Yoga or the path to action addresses Dharma through selfless acts and service to the society without
attachment of self-appreciation in the actions done but because a sense for duty and responsibility to the humanity.
Overall, depending on what path has been taken, are all complementary and must be done with respect to Dharma.
In terms of Moksha, the Bhagavad-Gita teaches that one can attain Moksha by performing one’s duty selflessly,
surrendering to the divine, or realizing the true nature of the self and the universe, which are done by meditating
the four Yogas. In terms of nothingness, Krishna emphasizes the importance of transcending attachment to the
fruits of actions (niskama karma) but inner realization.
In the Laws of Manu, there are several cases on how to address Dharma as the text itself is a dharma-
sastra or a “Law Book” (Grimes,1996:192), a moral code stating the numbers of laws of the custom. The text
shows the guidelines in detail such as good conduct (acara), social roles or order, and progress or conscience.
The latter speaks more on doing what is good to our conscience (atmanah priyam). So, to address Dharma,
everyone must adhere to the codes given by the Manu text. For instance, the Dharma on Manu teaches us to desire
happiness by being perfectly contented and control ourself. In terms of Moksha, even though the codes are strictly
upon codes, it also touches the spiritual matters on Moksha, wherein, following the laws of the custom helps them
to attain liberation, fulfillment, and happiness of the individual and the society. In terms of nothingness, parallel
to moksha, is not directly addressed in the text but may refer to the highest state of consciousness where one
becomes no longer attached to material happiness but harmony and liberation.

Intertextuality with Western Mysticism

WESTERN MYSTICISM INDIAN PHILOSOPHY

Entity GOD Ultimate Reality (Brahman)

Empty oneself Nothingness Spiritual Liberation (Moksha)

Dualistic Union Non-Dualistic

Linear Transcendence Flow Cyclical Realization

Indian Philosophy rooted in ancient texts like the Upanishads and the Bhagavad Gita often emphasizes

the concept of “nothingness” as a pathway to union with the divine. This is a spiritual liberation of the Moksha.

This idea of nothingness known as “sunyata” in Buddhism highlights the importance of transcending the ego

and the material world to achieve oneness with the ultimate reality or God (Brahman), a positive approach of

defining the term emptiness. It is a state where there is no craving from all worldly forms of cravings and

categorization.

On the other hand, Western thought has a negative approach on emptiness and this means void or

nothing in literal sense. However, in Western mysticism particularly, Christian mysticism has its own

perspective on the concept of nothingness in relation to union with God. Christian mystics like John of the

Cross have explored the idea of “nada” or “niente” as a way to empty oneself completely in order to be filled

with the presence of God, an entity.

Both Indian Philosophy and Western mysticism share a common goal of seeking union with the divine

through the negation of the self and the surrender to the supreme and ultimate power. However, the approach

and language used to describe this process differ between the two traditions. Indian thought’s flow of

transcendence is more on cyclical while the Western mysticism is linear from bottom to top. While Indian

concept of union often employs metaphors of dissolution and merging into the cosmic consciousness, a non-
dualistic approach, Western mysticism tends to emphasize the purification of the soul and the annihilation of the

ego in order to be united with God, a dualistic approach. Thus, while Indian and Western mysticism may have

different cultural and religious backgrounds the underlying essence of seeking union with the divine through

nothingness remains a central theme in both traditions.

2. If you are a life coach, how will you use Hindu philosophy to help people achieve well-being. Design again a
conceptual framework this time how you implement your plan to help a group of youth who have problems with
mental health. Use personal experiences to help you develop your art of making a life coach plan for this group
of people. (50)

Hinduism Class Filipino Youth

discussions on karma discussions on youth about doing good

Yoga meditations Sessions on Yoga

Learning the teachings of Hindu-Dharma philosophy in class, I have been fortunate enough to immerse
myself in the rich culture and traditions of Hinduism through the texts given. Though I was not able to personally
experience the Hindu life, the text provides me a powerful lesson as a life coach. The teachings and principles of
this ancient religion have greatly influenced my perspective on life and guided me through various experiences.
Hinduism is a religion that has always intrigued me due to its rich history diverse practices and profound
philosophies. As an undergraduate student delving into my Hindu experiences not only broadened my
understanding of different cultures but also provided me with a unique perspective on life and spirituality.
One of the key aspects of Hinduism that resonated with me is the concept of karma. The belief that our
actions have consequences whether in this life or the next serves as a moral compass guiding my decisions and
behavior. This philosophy has helped me navigate challenges and strive for personal growth.
Moreover, the practice of meditation and yoga in Hinduism has been instrumental in promoting my overall
well-being. By incorporating these ancient techniques into my daily routine, I have found a sense of inner peace
and balance that has enhanced my mental and physical health.
In a country like the Philippines where mental health issues are prevalent among the youth population
integrating Hindu philosophy into life coaching can be a transformative approach. By drawing on my personal
experiences and knowledge of Hinduism, I aim to create a conceptual framework that addresses the unique
challenges faced by Filipino youth.
My plan involves incorporating elements of Hindu philosophy such as mindfulness self-reflection and
compassion into coaching sessions. Through guided meditation discussions on karma and practical exercises on
yoga, I hope to empower the youth to cultivate resilience self-awareness and emotional well-being.
 By fostering a supportive and nurturing environment grounded in Hindu principles I believe that I can
help the youth in the Philippines overcome mental health issues and lead fulfilling lives. My goal as a life coach
is not only to provide guidance but also to inspire growth healing and transformation based on the timeless wisdom
of Hinduism.