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It can be seen that the spirit of philosophical enquiry, although had begun in the days of the earliest Upanishads, had continued even in circles other than those of the Upanishads. The Buddha and Jaina activities were also probably happening concurrently as no reference to them is seen in the Upanishads. Thus, it can be said that there were different forms of philosophical inquiry in spheres other than those of the Upanishads, of which we have but scanty records. In the assemblies of the sages and their pupils, the views of the heretical or heterodox thinkers were probably discussed and refuted. So it may have continued until some illustrious member of the assembly such as Gautama or Kanada collected the purport of these discussions on various topics and problems, filled up many of the missing links, classified and arranged these on the form of a system of philosophy and recorded it in Sutras.   

It can be seen that the spirit of philosophical enquiry, although had begun in the days of the earliest Upanishads, had continued even in circles other than those of the Upanishads. The Buddha and Jaina activities were also probably happening concurrently as no reference to them is seen in the Upanishads. Thus, it can be said that there were different forms of philosophical inquiry in spheres other than those of the Upanishads, of which we have but scanty records. In the assemblies of the sages and their pupils, the views of the heretical or heterodox thinkers were probably discussed and refuted. So it may have continued until some illustrious member of the assembly such as Gautama or Kanada collected the purport of these discussions on various topics and problems, filled up many of the missing links, classified and arranged these on the form of a system of philosophy and recorded it in Sutras.   

Such was the high esteem and respect in which these writers of the Sutras were held by later day writers that wheneverthey hadany new speculations to offer, these were reconciled with the doctrines of one or other of the existing systems, and put down as faithful interpretations of the system in the form of commentaries.

Such was the high esteem and respect in which these writers of the Sutras were held by later day writers that whenever they had any new speculations to offer, these were reconciled with the doctrines of one or other of the existing systems, and put down as faithful interpretations of the system in the form of commentaries. Such was the hold of these systems upon scholars that all the orthodox teachers belonged to one or the other of these schools since the foundation of the systems of philosophy. Their pupils were thus naturally brought up in accordance with the views of their teachers. All the independence of their thinking was limited and enchained by the faith of the school to which they were attached. Instead of seeing growth of free lance thinking and new theories, India brought forth schools of pupils who carried the traditional views of a particular school from generation to generation, who explained and defended them against the attacks of other rival schools, which they constantly attacked in order to establish the superiority of the system to which they adhere.<ref name=":1" /> For example, sutras of the Nyaya system of philosophy are attributed to Gautama, also called as Akshapada. The series of commentaries written by many adherents of this system, on these sutras, may be summarized as follows:

Padma purana introduces these shastras in the following slokas <blockquote>कणादेन तु संप्रोक्तं शास्त्रं वैशेषिकं महत् । गौतमेन तथा न्यायं सांख्यं तु कपिलेन वै ॥ (Padm. Pura.6.236.4-5) <ref>Padma Purana ([https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_६_(उत्तरखण्डः)/अध्यायः_२३६ Kanda 6 Adhyaya 236])</ref> </blockquote><blockquote>kaṇādena tu saṃproktaṃ śāstraṃ vaiśeṣikaṃ mahat । gautamena tathā nyāyaṃ sāṃkhyaṃ tu kapilena vai ॥ </blockquote>Meaning : The Vaisheshika shastra has been elucidated by Kanada, while the Nyaya shastra was given by Gautama Rishi, and Samkhya shastra was by Kapila Rishi.

* Vatsyayana composed the earliest commentary on Gautama sutras, called as ''Vatsyayana Bhashya''. This was sharply criticized by Buddhist Dinnaga.

* Vachaspati Misra wrote a commentary on Bhashyavattika called ''Varttika-tatparyatika (Nyaya-tatparyatika)'', to refute all objections against the Nyaya system made by rival schools particularly by the Buddhists. 

The names Vatsyayana, Vachaspati and Udayana are indeed very great, but even they contented themselves by writing commentaries on commentaries, and did not try to formulate any original system. The contributions of the successive commentators served to make each system more complete and stronger to enable it to hold its own successfully against the opposition and attacks of the rival schools. Hence no study of the Indian philosophy is adequate without the study of commentaries which had kept it living through the ages of history.<ref name=":1" /> 

== Classification of Bharatiya Shastras ==

== Classification of Bharatiya Shastras ==

Traditionally Bharatiya shastras involving the systems of philosophy was divided into two classes:<ref name=":1">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

Traditionally Bharatiya shastras involving the systems of philosophy was divided into two classes:<ref name=":1">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

#  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

#  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

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

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

 

== नास्तिकदर्शनानि ॥ Nastika Darshanas ==

== नास्तिकदर्शनानि ॥ Nastika Darshanas ==

The three fundamental heterodox systems of philosophy are <ref name=":1" /><ref>Swami Sivananda, All About Hinduism, Page 186</ref>:

The three fundamental heterodox systems of philosophy are <ref name=":1" /><ref>Swami Sivananda, All About Hinduism, Page 186</ref>: