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#  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

#  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

# उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa) 

# उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa) 

The six heterodox systems of philosophy are:

The six heterodox systems of philosophy are<ref>Swami Sivananda, All About Hinduism, Page 186</ref>:

# The Materialistic School of Charvaka

# The Materialistic School of Charvaka

# The System of the Jainas

# The System of the Jainas

== Detailed Discussion  ==

== Detailed Discussion  ==

Indian Philosophy has six Aastika schools called the Shad-darsana--the six ways of seeing things, the six different schools of thought. The six schools of philosophy are six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e. the one great Rishi, who systematised the doctrines of the school and put them in short aphorisms or Sutras.<ref name=":0" />

Indian Philosophy has six Aastika schools called the Shad-darsana--the six ways of seeing things, the six different schools of thought. The six schools of philosophy are six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e. the one great Rishi, who systematised the doctrines of the school and put them in short aphorisms or Sutras.<ref name=":0" /> The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. These [[Bhashya|Bhashyas]]  are glosses, notes and commentaries on the original commentaries.

The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. These [[Bhashya|Bhashyas]]  are glosses, notes and commentaries on the original commentaries.

=== न्यायः || Nyaya Darsana ===

=== न्यायः || Nyaya Darsana ===

Rishi Gautama was the founder of the Nyaya system of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya. Nyaya is not merely formal logic, but a complete epistemology. Logic is merely one part or a single topic under Nyayya Darsana.<ref name=":1">Swami Sivananda, All About Hinduism, Page 190-196</ref>

Rishi Gautama was the founder of the Nyaya system of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya.

The purpose of Nyaya is critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology. The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail.<ref name=":1" />

The Nyaya is not merely formal logic, but a complete epistemology. Ordinary people think that the Nyaya is chiefly concerned with logic. Logic is merely -a part or a sirigie topic. The purpose of the Nyaya is a critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology', logic, metaphysics and theology. The Nyaya—A Method of Philosophical Enquiry The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail. The Nyaya and the Vaiseshika explore the significance of time, space, cause, matter, mind, soul and knowledge for experience, and give the results in the form of a theory of the universe. The Nyaya and the Vaiseshika are regarded as parts of one whole. The Vaiseshika is a supplement to the Nyaya. They are allied systems. They both believe in a Personal God, a plurality of souls and an atomic universe. Further, they use many arguments in common. The Nyaya is the basis of all Sanskrit philosophical studies. It is an introduction to all systematic philosophy. It is the preliminary course for a student of Philosophy. You cannot understand the Brahma-Sutras 7f Sri Vyasa without a knowledge of the Nyaya. A study of he Nyaya develops the power of reasoning or arguing. It :iders the intellect sharp and subtle. You cannot make he Ka  sharp without a sharp and subtle intellect. LiksiChathoPanishad says: "Drisyate Tuagryaya Buddhya rsubninaYaSukshma-Darsibhih—It (the Atman) is beheld The seers through their sharp and subtle intellect." aya ne:. YaYa Sutra' by Gautama is the first work on 4-4.010sop, fl.Y• This is the most famous book of the 

It :iders the intellect sharp and subtle. You cannot make he Ka  sharp without a sharp and subtle intellect. LiksiChathoPanishad says: "Drisyate Tuagryaya Buddhya rsubninaYaSukshma-Darsibhih—It (the Atman) is beheld The seers through their sharp and subtle intellect." aya ne:. YaYa Sutra' by Gautama is the first work on 4-4.010sop, fl.Y• This is the most famous book of the

192 school. Numerous commetaries. have been wr,at this book by various authors,  by .,_NYaYa-814 ell() B dliSr'ikanth4' 1\111Y41) Vatsyayana, Nyayalankara Manjari by Jayanta, Nyaya- bo v ini by Govar,37y4, Nyaya-Varttika-Tatparya- a y achaspati mist7N a, A, KNOWLEDGE implies four conditions: (i) the sub. All knowledge imp or the Pramata, the cogniser, (ii) the object OrJect the resulting state of cognition or tti Prameya, Pr iti and (iv) the means of knowledge or the Prarnaliae Prameya, or the objects. of which right knowledge to be obtained, are twelve, viz., (1) Soul (Atman), Bod" (Sarira), (iii) Senses (Indnyas), (iv) Objects of seriseYs (Artha), (v) Intellect (Buddhi), (vi) Mind (Manas), (vii) Activity (Pravritti), (viii) Fault (Dosha), (ix) Transrnigra tion (Pretyabhava), (x) Fruit (Phala), (xi) Pain (Duhichal, and (xii) Salvation (Apavarga). Perception (Pratyaksha), inference (Anumang comparison (Upamana), and word, or verbal testimony (Sabda) are the Pramanas or the means of right knowledge. Sabda, or verbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses. GOD, SOUL AND UNIVERSE God The Nyaya says that the actions of man produce their fruits, called Adrishta, under the control of God. God supervises the work of Adrishta. The intelligentst principle of Adrishta, which governs the fate of man, acs under the direction of God. God does not alter the course of Adrishta. but renders possible its operation. G°c1,isdt is bestower of the fruits of actions of human beings' u°-,d a Special Soul endowed with omnipotence Pthe omniscience, by which He guides and regulates world.

192 school. Numerous commetaries. have been wr,at this book by various authors,  by .,_NYaYa-814 ell() B dliSr'ikanth4' 1\111Y41) Vatsyayana, Nyayalankara Manjari by Jayanta, Nyaya- bo v ini by Govar,37y4, Nyaya-Varttika-Tatparya- a y achaspati mist7N a, A, KNOWLEDGE implies four conditions: (i) the sub. All knowledge imp or the Pramata, the cogniser, (ii) the object OrJect the resulting state of cognition or tti Prameya, Pr iti and (iv) the means of knowledge or the Prarnaliae Prameya, or the objects. of which right knowledge to be obtained, are twelve, viz., (1) Soul (Atman), Bod" (Sarira), (iii) Senses (Indnyas), (iv) Objects of seriseYs (Artha), (v) Intellect (Buddhi), (vi) Mind (Manas), (vii) Activity (Pravritti), (viii) Fault (Dosha), (ix) Transrnigra tion (Pretyabhava), (x) Fruit (Phala), (xi) Pain (Duhichal, and (xii) Salvation (Apavarga). Perception (Pratyaksha), inference (Anumang comparison (Upamana), and word, or verbal testimony (Sabda) are the Pramanas or the means of right knowledge. Sabda, or verbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses. GOD, SOUL AND UNIVERSE God The Nyaya says that the actions of man produce their fruits, called Adrishta, under the control of God. God supervises the work of Adrishta. The intelligentst principle of Adrishta, which governs the fate of man, acs under the direction of God. God does not alter the course of Adrishta. but renders possible its operation. G°c1,isdt is bestower of the fruits of actions of human beings' u°-,d a Special Soul endowed with omnipotence Pthe omniscience, by which He guides and regulates world.

==== Similarities Between Nyaya and Vaiseshika ====

==== Similarities Between Nyaya and Vaiseshika ====

The Nyaya and the Vaiseshika are analytic types of philosophy.

The Nyaya and the Vaiseshika are analytic types of philosophy. The Nyaya and the Vaiseshika explore the significance of time, space, cause, matter, mind, soul and knowledge for experience, and give the results in the form of a theory of the universe. The Nyaya and the Vaiseshika are regarded as parts of one whole. The Vaiseshika is a supplement to the Nyaya. They are allied systems. They both believe in a Personal God, a plurality of souls and an atomic universe. Further, they use many arguments in common.<ref name=":1" />

riiNDU PHILOSOPHY—I 193

riiNDU PHILOSOPHY—I 193