The six philosophical systems in Hinduism

Abstract

The aim of this dissertation is to introduce the reader to the six philosophical systems or schools, better known in Sanskrit as ‘Darshanas’, in Hinduism. Hinduism is the faith of the large majority of the inhabitants of the Indian Republic, as well as of many people in East Pakistan and Ceylon, and those of Indian descent in parts of tropical and subtropical Asia, Africa, and America.1 Indian religious thought has expressed itself in a number of philosophies. From the point of view of Hindu religion, a study of the philosophies of the Sutra period is of considerable interest. Most of these schools of thought were fully developed after 200 A.D., though the origin of the systems can be traced to much earlier periods, sometimes as early as 800 B.C. In Hindu tradition religion and philosophy are but two inseparable aspects of the same thing. However unfettered speculation may be, the various metaphysical and cosmological conceptions of India do not constitute different doctrines but are rather to be thought of as developments of certain "points of view" of the same doctrine and, though they tend in various directions, they are far from being mutually incompatible. The Sanskrit word ‘darshana’ carries exactly this meaning of "point of view". It denotes each of the conceptions that have sprung from their common origin in the Vedas. The ‘darshanas’ throw light on, and complement each other. They might be compared to the branches of a tree, all growing in different directions but belonging still to the same tree. In Indian religion it is agreement with the Vedas which is the criterion of orthodoxy. The founders of these philosophical systems were great saints and great mystics. Their constant aim was to return to a purer form of religion and to maintain the true tradition. These ‘darshanas’ are six in number and constitute a complete picture of the Universe. All these schools have one starting-point, ex nihilo nihil; and all have one and the same final object, the emancipation of the soul from future birth and existence, and its absorption into the supreme soul of the universe4 - i.e. they are looked on as means of obtaining release (‘mukti’ or ‘moksha’) and constitute alternative systems of salvation. As successors to the Brahmanas and the Upanishads, they teach the knowledge that leads to cognition and liberation. For a knowledge of Indian culture a study of the ‘darshanas’ in indispensable. The ‘darshanas’ were already in existence in Vedic times but it was during the Vedantic period that they were developed and formulated. The systems that go under the name of ‘darshana’ are most varied. The Buddhist doctrines or the theories of the materialists - such as the materialism of Carvaka - are held to be ‘darshanas’. But the term ‘darshana’ is especially applied to the six Brahmanic ‘darshanas’ (‘Nyaya’, ‘Vaisheshika’, ‘Samkhya’, ‘Yoga’,’ Purva Mimamsa’, ‘Vedanta’) which recognize the paramount authority of the Vedas, the Brahmanas and the Upanishads. The sum of their various views constitute a total picture of the Universe. Thus, the student in the study of these ‘darshanas’, advances step by step from the most direct knowledge to the understanding of the Absolute.