Shad-Darshana–The Six Orthodox Indian Philosophies.

In India philosophy originated as an exploration of mystery of life and existence. Indian philosophy refers to a number of philosophical traditions that arouse in Indian subcontinent.

The Indian philosophies are divided into two classes, namely, Nastika (non- believers in the Vedas as supreme) and Astika (believers in the Vedas). The Nastik philosophies are Buddhist, Jain and Charvaka. Astika philosophies are six in number they are called Shad Darshana. These six philosophical systems are evolved to embody India’s intellectual quest for truth through out the ages, These are:

(1) Samkhya, (2) Yoga, (3) Nyaya, (4) Vaisheshika,

(5) Vedanta, (6) Mimamsa

(1) Samkhya

Maharshi Kapila is said to have realized Samkhya for eradicating all pains and attaining liberation. The original Samkhya system has been lost but was compiled by collecting all references made to it in various other texts. The only available Samkhya works now available are Samkhya Sutras of Panchshikha and Samkhya Karika of Ishwar Krishna.

Samkhya system enumerates 25 elements; the two principal ones being Purusha (consciousness or spirit) and Prakriti (everything that is not conscious). Of these, Purusha is not changeful and Prakriti is made up of the three Gunas and is changefull Prakriti evolves into Mahat or Buddhi (pure intellect), which evolves into Ahamkara (ego or & "I-ness"). When Sattva predominates, Ahamkara evolves into ten Indriya (sense organs) e.g., five Karmendriyas (organs of action) and five Jnanendriyas (organs of perception) which receive instructions from Manas (supervisor of the senses). When Tamas is predominant, Ahamkara evolves into five Tanmatras (rudimentary or subtle elements), which further evolve into the five Mahabhutas - Prithvi, Jal, Tejas, Vayu and Akasha. These Pancha-mahabhutas (five great element are the grossest evolutes of Prakriti and the entire material world is composed of a combination of them.

The whole idea is to become aware and realize how temporary and changeful the nature of this world is and, hence, it is not worth the pain one goes through and suffer in it. The real self is free from all this, so Samkhya says be the Purusha.

(2) Yoga

Yoga is concentration. Yoga is uniting oneself with the object. Atma unites with Parmatma, individual consciousness unites with universal consciousness.

Yoga was there before Maharshi Patanjali. There was Bhakti Yoga, Jnana Yoga, Karma Yoga, Hatha Yoga, Tantra Yoga , Mantra Yoga, Raja Yoga. He brought them all together, took out the essence and made a systematic path. Because of his effort, yoga is considered as one of the Darshan Shastra – Yoga became the science of philosophy. Out of the six philosophies (Yoga, Vedanta, Samkhya, Nyaya, Vaisheshik, Purva Mimamsa), yoga became most popular and practical. It is not just philosophical thinking – it is living, it is experiencing. When Patanjali made this system, it was for everybody. Everybody can’t be a Bhakti Yogi or a Hatha Yogi. Patanjali devised a very systematic path for every human and so it became most popular. This path is for those who have a spiritual bent, who realize the limitations of the material world. These individuals progress faster – for them the techniques are different. For those who are still entangled in the material world for them there are different techniques. It is a lovely science, we have to take the decision and follow.

yoga is said to be a technology of achieving the liberation spoken of by Samkhaya. This work by the sage Patanjali is dated to 250 BC. Both Samkhya and Yoga have common cosmology, nature and final goal. It is written in the form of Sutra (most condensed form of literature, a rare ancient style of writing). It contains 195 Sutras (aphorisms) divided into four Padas (chapters). In this most compact form, the sage

Patanjali puts forth the essential philosophical ideals and principles of Yoga. The four Padas (chapters) are;

1. Samadhi Pada: Samadhi Pada, deals with the fundamental nature of mind(chitta) it vritis and some higher techniques to achieve Chittavritti nirodha.

2. Sadhana Pada: lnitiates a discussion on the nature of Klesha (sufferings) and the technique called Kriyayoga to overcome the Klesha it gives details about Ashtang yoga.

3. Vibhuti Pada: Vibhuti Pada: talks about Samadhi as a technique to experience the real knowledge and some supernatural powers achieved on the way higher goal called kaivalya.

4. Kaivalya Pada: Kaivalya Pada: delves deep into the philosophical problems related to the study and practice of Yoga. It also examines how the state of Kaivalya (liberation) may be realised, and what may arise out of such a state of Pure Consciousness.

The bhāsya (commentary) of Vyasa is the first available elaboration of the sutra and is accepted by many Yoga scholars as the definitive interpretation of Patanjali's Yoga Sutras. Then came many other interpretations of Sutras, often tainted with the belief system of the commentator. The commentary of Swami Hariharanand Aranya can be considered purer and more neutral in this regard.

(3) Nyaya

Nyaya Sutras of Gautama, also called Aksapada (origin or history), lay stress on cultivation of logic as an art. The primary aim of life is described as attainment of Apavarga (liberation) or Moksha (release from the cycle of rebirth). Nyaya sutras do not accept it as a state of positive unbroken and continuous bliss. It is described more as negation of the total and permanent absence of sorrow and suffering. Since the existence of pain and pleasure is always there in life due to the association of the mind with the senses and the objects, there can never be a state of pure pleasure, pure happiness or bliss without pain. This is the logic behind the negation doctrine.

Man can achieve liberation by gaining Tattvagnana (knowledge of the essence underlying everything) of the knowledge that the individual is the spirit distinct from body, mind and all senses, for this to occur the individual should undergo three fold sadhana, they are

1. Shravana-listening to the spiritual instructions about the Soul or Atman

 2. Manana-reflecting on the same and establishing that knowledge firmly in the mind

3. Nidhidyasana-meditating on that knowledge This will destroy Mithyajnana (false knowledge). Then the person ceases to be attached by passion and impulses, which would have otherwise led to pain, suffering and sorrow.

(4) Vaisheshika 

Rishi Kanada, also known as Uluka (owl), founded Vaisheshika Darshana. Hence it is also called Aulukya Darshana. Uluka led an ascetic life. He used to live on Kanas (grains) he collected in the fields after harvest. The basic text is Vaishesika Sutras of Maharishi Kananda. It is divided into ten Adhyayas (chapters), each containing two sections. It has 374 sutras in all. The earliest exposition of this work is Padartha Dharma Sangrah of Prasastipada. Nyaya Kandali of sridhara, Vyomavati of Vyomasiva and Kairanavali of Udayana are well known commentaries of Prasastipada.

(5) Mimamsa

Purva Mimamsa is a code of principles for interpretation of the Vedic texts. The Vedas are used as mantras for performing sacrifices. The only philosophical part is the preliminary part that has speculations about the external world, soul, perception, inference and validity of the Vedas. This serves as rational ground to its mantras and their practical utility for man. The sutras of Purva Mimansa are attributed to  Jaimini Sahara.

(6) Vedanta

The Vedanta Sutras (also called Brahma-Sutras or Uttar Mimamsa) were espouse and written down by Badarayana. The word Vedanta means 'end of Vedas' i.e. Upanishads.

The name Vedanta Sutras refers to these being summarised statements the general view of Upanishads. The first four Sutras called Catuh Sutras are the only philosophical ones. The rest are either justifying Vedas, or attacking the attackers of Vedas, or interpretations of individual Upanishads.