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The number of pramanas they accept range from two to six in general categorized and explained in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

The number of pramanas they accept range from two to six in general categorized and explained in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

== Classification of Bharatiya Shastras ==

== Classification of Bharatiya Shastras ==

Traditionally Bharatiya shastras involving the theological concepts, creation, beliefs about the core concepts of Sanatana Dharma such as Moksha, JIva, Brahman, etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">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 theological concepts, creation, beliefs about the core concepts of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] such as [[Moksha (मोक्षः)|Moksha]], [[Jiva]], [[Brahman (ब्रह्मन्)|Brahman]], etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

* Astika (अास्तिकः)

* Astika (आस्तिकः)

* Nastika (नास्तिकः)

* Nastika (नास्तिकः)

The term ''Astika'' comes from the Samskrit word Asti (अस्ति । there is) is defined as one that accepts the authority of the Vedas (sacred scriptures of ancient India). The ''Nastika'' (न अस्ति । it is not) views are those which neither regard the Vedas as infallible nor try to establish their own validity on their authority.     

The term ''Astika'' comes from the Samskrit word Asti (अस्ति । there is) is defined as one that accepts the authority of the Vedas (sacred scriptures of ancient India). The ''Nastika'' (न अस्ति । it is not) views are those which neither regard the Vedas as infallible nor try to establish their own validity on their authority.     

=== आस्तिकदर्शनानि ॥ Astika Darshanas ===

=== आस्तिकदर्शनानि ॥ Astika Darshanas ===

The term Astika (Samskrit : अास्तिकः) according to Vachaspatyam means अस्ति परलोक इति मतिर्यस्य । one who believes in the existence of paraloka (other worlds). Some schools of philosophy are based on the Vedas all of which proclaim the existence of other lokas (worlds), punarjanma (rebirth), existence of a supreme power etc.<ref name=":12" /><ref name=":02">Swami Sivananda, All About Hinduism, Page 47-51</ref> Six systems of the Indian philosophy called popularly as the Shad Darsanas are the Astika darshanas. They include:

The term Astika (Samskrit : आस्तिकः) according to Vachaspatyam means अस्ति परलोक इति मतिर्यस्य । one who believes in the existence of paraloka (other worlds). Some schools of philosophy are based on the Vedas all of which proclaim the existence of other lokas (worlds), punarjanma (rebirth), existence of a supreme power etc.<ref name=":12" /><ref name=":02">Swami Sivananda, All About Hinduism, Page 47-51</ref> Six systems of the Indian philosophy called popularly as the Shad Darsanas are the Astika darshanas. They include:

#  न्यायः || [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] (Rishi Gautama)

#  न्यायः || [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] (Rishi Gautama)

#  वैशेषिकः || [[Vaiseshika Darsana|Vaiseshika]] (Rishi Kanada)

#  वैशेषिकः || [[Vaiseshika Darsana|Vaiseshika]] (Rishi Kanada)

#  साङ्ख्यः || [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]]  (Kapila Muni)

#  साङ्ख्यः || [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]]  (Kapila Muni)

#  योगः || Yoga (Maharishi Patanjali)

#  योगः || [[Yoga Darshana (योगदर्शनम्)|Yoga]] (Maharishi Patanjali)

#  पूर्वमीमांसा || Poorva [[Mimamsa Darsana|Mimamsa]] (Jaimini)

#  पूर्वमीमांसा || Poorva [[Mimamsa Darsana|Mimamsa]] (Jaimini)

# उत्तरमीमांसा || Uttara Mimamsa or [[Vedanta (वेदान्तः)|Vedanta]] (Badarayana or Vyasa) 

# उत्तरमीमांसा || Uttara Mimamsa or [[Vedanta (वेदान्तः)|Vedanta]] (Badarayana or Vyasa) 

#* The School of Nihilism or the Madhyamikas.

#* The School of Nihilism or the Madhyamikas.

The Nastika group assumes that reality is confined to what is given in common experience and is described as positivistic or empirical in nature. When the term Shad Darsanas is employed, it generally refers to the six Astika Darsanas. The scope of the present article is confined to the six Astika systems of Indian Darshanas which will be introduced in the following sections. All darshanas even though have different view points and ideologies, are completely in agreement regarding to some basic tenets as discussed further on.       

The Nastika group assumes that reality is confined to what is given in common experience and is described as positivistic or empirical in nature. When the term Shad Darsanas is employed, it generally refers to the six Astika Darsanas. The scope of the present article is confined to the six Astika systems of Indian Darshanas which will be introduced in the following sections. All darshanas even though have different view points and ideologies, are completely in agreement regarding to some basic tenets as discussed further on.       

== दर्शनानं सांम्यम् ॥ Fundamental Points of Agreement ==

== दर्शनानं सांम्यम् ॥ Fundamental Points of Agreement ==

The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by deep craving after the realization of the higher purpose of life.  It is to be noted that the postulates, aims and conditions for such a realization were found to be identical in all the conflicting systems that have evolved. It is remarkable that with the exception of the Charvaka materialists all the other systems agree on some fundamental points of importance, namely.  

The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by deep craving after the realization of the higher purpose of life.  It is to be noted that the postulates, aims and conditions for such a realization were found to be identical in all the conflicting systems that have evolved. It is remarkable that with the exception of the Charvaka materialists all the other systems agree on some fundamental points of importance, namely.  

# Karma (कर्म । Action) and Punarjana (पुनर्जन्म । Rebirth) siddhanta  

# [[Karma (कर्म)|Karma]] (कर्म । Action) and Punarjana (पुनर्जन्म । Rebirth) siddhanta

# Moksha (मोक्षः । Liberation) siddhanta

# [[Moksha (मोक्षः)|Moksha]] (मोक्षः । Liberation) siddhanta

# Atma (आत्मा । Soul) siddhanta

# [[Atman (आत्मन्)|Atma]] (आत्मा । Soul) siddhanta

Whatever may be their differences of opinion in other matters, so far as the general postulates for the realization of the transcendent state were concerned, all systems were practically in thorough agreement.<ref name=":12" />

Whatever may be their differences of opinion in other matters, so far as the general postulates for the realization of the transcendent state were concerned, all systems were practically in thorough agreement.<ref name=":12" />

=== कर्मसिद्धान्तः ॥ Karma Siddhanta ===

=== कर्मसिद्धान्तः ॥ Karma Siddhanta ===

All the Bharatiya shastras agree that whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future accordingly as it is good or bad. Karma siddhanta traces the causes which determine an action to the very individual that performs those acts. When the fruits of the actions are such that they cannot be enjoyed in the present life or in human life, the individual has to take another birth as a man or any other being in order to suffer them, thereby creating Samsara (संसारः) or the continued existence of the Self (Jiva) in a succession of lives. Thus Punarjanma siddhanta or the theory of Transmigration, is a necessary corollary to Karma siddhanta. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine.<ref name=":32" />     

All the Bharatiya shastras agree that whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future accordingly as it is good or bad. [[Karma (कर्म)|Karma]] siddhanta traces the causes which determine an action to the very individual that performs those acts. When the fruits of the actions are such that they cannot be enjoyed in the present life or in human life, the individual has to take another birth as a man or any other being in order to suffer them, thereby creating Samsara (संसारः) or the continued existence of the Self ([[Jiva]]) in a succession of lives. Thus Punarjanma siddhanta or the theory of Transmigration, is a necessary corollary to Karma siddhanta. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine.<ref name=":32" />     

Astika systems believed that the unseen (अदृष्टम् । adrusta) potency of the action generally required some time before it could be fit for giving the doer the merited punishment or enjoyment. These would often accumulate and prepare the items of suffering and enjoyment for the doer in his next life. Only the fruits of those actions which are extremely wicked or particularly good could be reaped in this life. The Law of Karma accordingly is not a blind mechanical law, but is essentially ethical. Belief in Karma establishes the conviction that there is in reality no unfairness in life, no bitterness, as one who believes in Karma neither blames God nor their neighbours but only themselves for the pain or sorrow in their lives.<ref name=":32" />     

Astika systems believed that the unseen (अदृष्टम् । adrusta) potency of the action generally required some time before it could be fit for giving the doer the merited punishment or enjoyment. These would often accumulate and prepare the items of suffering and enjoyment for the doer in his next life. Only the fruits of those actions which are extremely wicked or particularly good could be reaped in this life. The Law of Karma accordingly is not a blind mechanical law, but is essentially ethical. Belief in Karma establishes the conviction that there is in reality no unfairness in life, no bitterness, as one who believes in Karma neither blames God nor their neighbours but only themselves for the pain or sorrow in their lives.<ref name=":32" />