7 systems of Indian Philosophy The Sanskrit word for philosophy is darsana – direct vision. Sanskrit is called devavani – the language of the bright beings. Indian philosophy is the art of ambiguity and paradox in terms of language but it asserts knowledge of reality through direct experience. All schools of Indian philosophy are designed to provide a systematic method for exploring one’s inner potentials and ultimately reach the centre of bliss, happiness and full consciousness. The body is considered the great instrument for the philosophical journey, both worldly and spiritual. If Indian philosophy is darsana, Indian religious beliefs are sanatana dharma (the eternal law). Indian systems of thinking are both philosophy and religion – and they are also neither of these!

Perceived differences between Western and Indian Philosophy Indians think freely and live in structured ways. Westerners live freely and think in structured ways. Cyclic Linear Inner and outer worlds are inseparable. Body-soul integration. Inner and outer worlds are divided. Body-soul divide. Religion is nothing more than a set of social laws including ethics, customs and rituals. Religion is culture. Religion provides answers to ultimate questions. Religion is above culture. Theory is directly linked to praxis. Theory can exist without praxis. Integrated, inter-related (metaphysics, epistemology, logic, aesthetics, ethics, sociology, psychology, physiology) Competitive Comprehensive, holistic approach Compartmentalized into disciplines Direct vision of truth Intellectual pursuit

The Vedic Heritage Vedas are the most ancient scriptures known to man, transmitted orally perhaps as far back as 4000 B.C by some estimates, and 1500 B.C. by other estimates. Vedic Sanskrit is more ancient than classical Sanskrit. Sanskrit is a dying language. 4 Vedas – Rig, Yajur, Sama, Atharva. Rig – a collection of poetic hymns invoking and glorifying many gods and goddesses which are personifications of different aspects of nature. Agni, Vayu, Varuna, etc. Highly symbolic language with metaphysical ramifications. Yajur – mantras used for sacrificial yagnas or extended rituals. Sama – has mantras from Rig but these follow certain rules of prosody and tone for accuracy of effect. Relates to sound and its effects on the human mind and body. Atharva – the mantras here deal with the mundane world and acquisition of material gains. Vedic literature is divided into four chronological stages – Samhita, Brahmana, Aranyaka and Upanisad. Samhita consists of all the Vedic mantras. Brahmana is the commentary on the meanings of the mantras. Ritualistic interpretation and instructions for use in rituals. Meant for householders. Aranyaka gives methods for the training of the mind for higher attainment for aspirants to a spiritual life. It means “designed to be studied in the calm and quiet corners of the forests”. Upanisads – 108 prominent Upanisads, 11 of which are considered prominent. Upanisad means to “sit close beside” a spiritual teacher. Dialogues between teacher and student that reveals truth in many stages. The Upanisads are considered the Vedanta. These are different approaches to having a direct vision of truth. Veda means “knowledge” and Vedanta means “the end of knowledge”. The Upanisads are the greatest source of Indian philosophical thought. This set of Vedic literature – a gigantic compilation of texts generated by unknown sages – is the fertile ground from which have sprouted all the different systems of Indian philosophy. There are orthodox and heterodox systems of Indian philosophy. The orthodox ones are: Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa and Vedanta. The heterodox systems are Jaina, Carvaka and Buddhism.

Vedas are the most ancient scriptures known to man, transmitted orally perhaps as far back as 4000 B.C by some estimates, and 1500 B.C. by other estimates.

Vedic Sanskrit is more ancient than classical Sanskrit. Sanskrit is a dying language.

4 Vedas – Rig, Yajur, Sama, Atharva.

Rig – a collection of poetic hymns invoking and glorifying many gods and goddesses which are personifications of different aspects of nature. Agni, Vayu, Varuna, etc. Highly symbolic language with metaphysical ramifications.

Yajur – mantras used for sacrificial yagnas or extended rituals.

Sama – has mantras from Rig but these follow certain rules of prosody and tone for accuracy of effect. Relates to sound and its effects on the human mind and body.

Atharva – the mantras here deal with the mundane world and acquisition of material gains.

Vedic literature is divided into four chronological stages – Samhita, Brahmana, Aranyaka and Upanisad.

Samhita consists of all the Vedic mantras.

Brahmana is the commentary on the meanings of the mantras. Ritualistic interpretation and instructions for use in rituals. Meant for householders.

Aranyaka gives methods for the training of the mind for higher attainment for aspirants to a spiritual life. It means “designed to be studied in the calm and quiet corners of the forests”.

Upanisads – 108 prominent Upanisads, 11 of which are considered prominent. Upanisad means to “sit close beside” a spiritual teacher. Dialogues between teacher and student that reveals truth in many stages. The Upanisads are considered the Vedanta. These are different approaches to having a direct vision of truth.

Veda means “knowledge” and Vedanta means “the end of knowledge”.

The Upanisads are the greatest source of Indian philosophical thought.

This set of Vedic literature – a gigantic compilation of texts generated by unknown sages – is the fertile ground from which have sprouted all the different systems of Indian philosophy.

There are orthodox and heterodox systems of Indian philosophy. The orthodox ones are: Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa and Vedanta. The heterodox systems are Jaina, Carvaka and Buddhism.

The Essential Questions that spur Indian Philosophy Who am I? From where have I come from? Why have I come? What is my relationship with the manifold universe and with other human beings? What is the essential nature of my being? What is the essential nature of the manifested world and its cause? What is the relationship between the centre of consciousness and the objects of the world? What is the nature of the forms and names of the objects of the world? How do they serve the essential nature of man or universal consciousness? What are the guidelines for action as long as one is in a physical body? Does one live after death? What is truth? How does one arrive at rational conclusions on questions of truth? These questions can be condensed in the way given below: (1) What is the nature of the universe ? (2) What is the nature of God ? (3) What is the nature and what the destiny of soul ? (4) What are the laws of the soul's life ?

Who am I? From where have I come from? Why have I come? What is my relationship with the manifold universe and with other human beings?

What is the essential nature of my being? What is the essential nature of the manifested world and its cause?

What is the relationship between the centre of consciousness and the objects of the world?

What is the nature of the forms and names of the objects of the world? How do they serve the essential nature of man or universal consciousness?

What are the guidelines for action as long as one is in a physical body? Does one live after death?

What is truth? How does one arrive at rational conclusions on questions of truth?