Introduction to Indian philosophy

The study of the fundamental nature of knowledge, reality and existence, especially when considered as an academic discipline is called Philosophy and it is significantly called Darśana in India. Darśana means a vision, and philosophy is Darśana since it is the vision of reality. Philosophy is direct and personal. In India philosophy is not a product of contemplation but of experience. Every system of philosophy is a quest for truth in India, which is one and the same, always and everywhere. The manner of approach, unlike, logic varies but the purpose remains the same, trying to reach that truth.

Indian philosophy has been the source of majestic knowledge and wisdom for mankind for ages. The systems of Indian philosophy have fertilized the life of man not only in India, but also across the world. India has a rich and different philosophical tradition dating back to ancient times. According to Radhakrishnsn the earlier Upaniṣads constitute the earliest philosophical compositions of the world.

The scriptures of the Hindus are Śrutis, Smṛtis, Itihāsas, Purāṇas, Āgamas and Darśanas. While the first four is intuitional and the fifth inspirational and emotional the Darśanas are the intellectual manifestation of the Hindu writings. Darśanas are schools of philosophy based on the Vedas. The Āgamas are theological. The Darśana literature is philosophical. The Darśanas are meant for the erudite scholars who are endowed with acute acumen, good understanding power of reasoning and subtle intellect. The Itihāsas, Purāṇas and Āgamas are meant for the masses. The Darśanas appeal to the intellect while the Itihāsa, Purāṇas etc. appeal to the heart. Philosophy has two divisions -Āstika and Nāstika. The Āstika darśanas is again divided in to six. They are Sāṃkhya, Yoga, Nyāya, Vaiśeṣika, Pūrvamīmāṃsā, and Uttaramīmāṃsā. These six Darśanas or ways of seeing things are usually called the six systems or six different schools of thought. Ṣaddarśanas are the six instruments of true teaching or six demonstrations of truth. Each school has developed systematized and corrected the various parts of the Vedas in its own way. Despite their diversity of opinion all schools are united in their belief in a universal law and order. According to which human life must be lived for the wellbeing of the individual and society. Similarly nearly all the schools are concerned with religious and metaphysical questions and express views on the precise nature of liberation depending on the philosophical pre suppositions of each school.

The main schools of Indian philosophy were formalized chiefly between 1000 B.C. and the early centuries of A.D, of the current Era. Subsequent centuries produced commentaries and reformations continuing up to as late as the 20^th century by Aurabindo and Prabhupada among others. One of the characteristics of Indian philosophy is its plurality and inclusiveness. Philosophers from different schools can still have a rich and meaningful conversation agreeing on many points while differing on subtle points of difference. The six systems mentioned here are not the only orthodox systems, they are the chief ones, and there are other orthodox schools such as the grammarian school. These six systems accept the authority of Vedas and so are regarded as orthodox (Āstika), schools of Hindu philosophy. Besides, these schools that do not accept the authority of the Vedas are categorized, by Brāhmins, as [unorthodox] heterodox-Nāstika systems.

Systems of Philosophy

There are six major schools of orthodox Hindu philosophy. They are Sāṃkhya, Yoga, Nyāya, Vaiśeṣika, Pūrvamīmāṃsā, and Uttaramīmāṃsā and three major heterodox schools -Jain, Buddhist and Cārvāka. Thus there arise the evolutionary dualism of Sāṃkhya and the theism and moralism of Yoga, the logical realism of Nyāya and the automatic pluralism of Vaiśeṣika, the ritualistic polytheism and partial pragmatism of Pūrvamīmāṃsā and the absolute monism of Uttaramīmāṃsā.

Kapila is the founder of the Sāṃkhya system. The first to systematize the Yoga school is Patañjali Maharṣi. He composed Yogasūtras The Yogadarśana of Patañjali is an extolled text book on Rāja Yoga. The principles of Nyāya or the Indian logical systems were methodized by Gautama Ṛṣi. The Vaiśeṣika Sūtras were placed in proper order by Kaṇāda. Jaimini composed the Sūtras of Mīmāṃsā School which were based on the ritual sections of the Vedas. Vedānta Sūtras were composed by Bādarāyaṇa.