Shad Darshanas (षड्दर्शनानि)

The Six Darsanas or Shad Darshanas (Samskrit : षड्दर्शनानि) are the intellectual and philosophical discussions of Bharatiya shastras. The fundamental idea which runs through the early Upanishads is that underlying the exterior world of change there is an unchangeable reality which is identical with that which underlies the essence on man. Padma purana introduces these shastras in the following slokas

कणादेन तु संप्रोक्तं शास्त्रं वैशेषिकं महत् । गौतमेन तथा न्यायं सांख्यं तु कपिलेन वै ॥ (Padm. Pura.6.236.4-5)

kaṇādena tu saṃproktaṃ śāstraṃ vaiśeṣikaṃ mahat । gautamena tathā nyāyaṃ sāṃkhyaṃ tu kapilena vai ॥

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.

Growth of Bharatiya Darshana Shastras

It can be seen that the spirit of philosophical enquiry had begun in the days of the earliest Upanishads continuing even in circles other than those of the Upanishads. The Buddha and Jaina activities were also probably happening concurrently with no reference to them 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 sustem of philosophy and recorded it in Sutras.

Classification of Bharatiya Shastras

Traditionally Bharatiya shastras involving the systems of philosophy was divided into two classes:

• Astika (अास्तिकः)
• Nastika (नास्तिकः)

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.

अास्तिकदर्शनानि ॥ 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, punarjanma, existence of a supreme power etc. All these which are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:

1.  न्यायः || Nyaya (Rishi Gautama)
2.  वैशेषिकः || Vaiseshika (Rishi Kanada)
3.  साङ्ख्यः || Samkhya (Kapila Muni)
4.  योगः || Yoga (Maharishi Patanjali)
5.  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)
6. उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badarayana or Vyasa) 

नास्तिकदर्शनानि ॥ Nastika Darshanas

The three fundamental heterodox systems of philosophy are :

1. The Materialistic School of Charvaka
2. The System of the Jainas
3. The Buddhistic System which can be classified further as follows:
   • The School of Presentationists or Vaibhashikas (Buddhistic)
   • The School of Representationists or Sautrantikas (Buddhistic)
   • The School of Idealism or Yogacharas (Buddhistic)
   • The School of Nihilism or the Madhyamikas (Buddhistic).

When the term Shad Darsanas is employed, it means the six Astika Darsanas. In this article the six Astika systems of Indian Philosophy will be introduced.

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 religious 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. It is remarkable that with the exception of the Charvaka materialists all the other systems agree on some fundamental points of importance.

1. The Doctrine of Karma and Rebirth
2. The Doctrine of Mukti
3. The Doctrine of Soul

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.

Karma Siddhanta

All the Indian systems agree in believing 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.