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[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya (साङ्ख्यम्)]] propounds the origin of the 25 principles - Mahat, Ahamkara, the Tanmatras and Purusha.
[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya (साङ्ख्यम्)]] propounds the origin of the 25 principles - Mahat, Ahamkara, the Tanmatras and Purusha.
Of this group, the most important are Manas (Mind), Ahamkara (Egoism) and Buddhi (intellect),which are together described as Antah-karana (internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the 'sukshma sareera' or the 'sutble body'. Unlike the physical form 'sthula sarira' or 'gross body' it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />
Of this group, the most important are Manas (मनः । Mind), Ahamkara (अहंकारः। Egoism) and Buddhi (बुद्धिः । intellect),which are together described as Antah-karana (अन्तःकरणम् । internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the sukshma sareera (सूक्ष्मशरीरम् । sutble body). Unlike the physical form 'sthula sarira' (स्थूलशरीरम् । gross body) it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />
Yoga is intimately allied to Samkhya. The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.
Yoga is intimately allied to Samkhya. The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.
Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.
Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.
Of the seven padarthas formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed Bhedabheda. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.
Of the seven padarthas formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed ''Bhedabheda''. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.
'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts six pramanas including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).
'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts six pramanas including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The chief of these schools are three known as
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The chief of these schools are three known as
* Advaita (non-dualism) given by Sri Shankaracharya
* Advaita Siddhanta (non-dualism) given by Sri Shankaracharya
* Visishta Dvaita advocated by Sri Ramanuja
* Visishta Dvaita Siddhanta advocated by Sri Ramanuja
* Dvaita associated with Sri Madhvacharya
* Dvaita Siddhanta given by Sri Madhvacharya
The vagueness of Upanishadic teaching is particularly in reference to the relation of Brahman to the individual soul and the physical universe on the other hand.
A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads.
The vagueness of Upanishadic teaching is particularly in reference to the relation of Brahman to the individual soul and the physical universe on the other hand. According to Advaita siddhanta of Sri Shankaraacharya
* All diversity is an illusion (mithya). The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).
* Brahman is the sole reality and it appears both as the world and as the individual self (jiva). The former is an illusory manifestation of Brahman, while the later is Brahman itself appearing under the limitations which form part of that illusory universe.
* Creation is effected by transformation and not by evolution, thus agreeing with the philosophy of Samkhya to a certain extent. Brahman is the material cause and source of all.
* The evolving principle Brahman is sentient and all-comprehensive and undergoes changes (thus differing from Samkhya where the evolving principle Prkrti is insentient).
* The means to liberation is neither adherence to moral and religious duty alone nor acquisition of right knowledge alone but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.
== Unity in Indian Sadhana ==
== Unity in Indian Sadhana ==