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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 beneath the exterior world of change there is an unchangeable reality which is identical with that which underlies the essence on man (Brhd. Upan. 4.4.5.22). The closing period of the Samhitas witness the conception of a single creator and controller of the Universe, variously called Prajapati, Visvakarman, Purusha, Hiranyagarbha, Brahmanaspati and Brahman. But this divine controller was yet only a deity and the quest to know the nature of this deity began in the Upanishads. 

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 beneath the exterior world of change there is an unchangeable reality which is identical with that which underlies the essence on man (Brhd. Upan. 4.4.5.22).  

Aranyakas presented the ideas of symbolic forms of worship (pratika) and Prana (vital breath) was regarded as the most essential function for the life of man. This recognition of the superiority of Prana brought about a focus on the meditations on Prana as Brahman. However, though meditation took the place of yajnas, it was hardly adequate for the highest attainment of Brahman. Rishis long accustomed to worship deities of visible manifestation could not easily dispense with the idea of seeking after a positive and definite content of Brahman. Nature of Brahman was unclear, for they had only a dim and dreamy vision of it in the deep craving of their souls which could not be translated into permanent terms. But this spark led them on the quest to understand the Brahman, and they found that by whatever means they tried to give a positive and definite content to the Ultimate Reality, Brahman, they failed. Yajnavalkya Maharshi's conceptualized the Neti Neti philosophy and said "He the Atman is not this, nor this. He is inconceivable, unchangeable, untouched." Thus, it may be understood that we cannot describe Brahman by any positive content which is always limited by conceptual thought.  

The closing period of the Samhitas witness the conception of a single creator and controller of the Universe, variously called Prajapati, Visvakarman, Purusha, Hiranyagarbha, Brahmanaspati and Brahman. But this divine controller was yet only a deity and the quest to know the nature of this deity began in the Upanishads.

The sum and substance of the Upanishad teaching is involved in the equation Atman = Brahman. It may be noted that Atman was used in the Rig Veda to denote both the ultimate essence of the Universe and also the vital breath in man. Upanishads however, use the word Brahman to denote the ultimate essence of the Universe and Atman is reserved to denote the innermost essence in man and Upanishads emphatically declare that the two are one and the same. Upon this foundation of the Upanishads, principal systems of philosophy developed into systematic treatises written in short pregnant half sentences called Sutras, which did not elaborate the subject, but were intended for those who had direct elaborate oral instructions on the subject.<ref name=":1" />  

 

The sum and substance of the Upanishad teaching is involved in the equation Atman = Brahman. It may be noted that Atman was used in the Rig Veda to denote both the ultimate essence of the Universe and also the vital breath in man. Upanishads however, use the word Brahman to denote the ultimate essence of the Universe and Atman is reserved to denote the innermost essence in man and Upanishads emphatically declare that the two are one and the same.  

 

Upon this foundation of the Upanishads, principal systems of philosophy developed with systematic treatises being written in short pregnant half sentences called Sutras, which did not elaborate the subject, but were intended for those who had direct elaborate oral instructions on the subject.<ref name=":1" />  

== Growth of Bharatiya Darshana Shastras ==

== Growth of Bharatiya Darshana Shastras ==

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 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:   

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, while conforming to the tradition yet showing novelty in thinking may be summarized as follows:   

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

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

* Udyotakara wrote a commentary on this commentary called ''Bhashyavattika'', including the answers to Dinnaga's criticisms.   

* Udyotakara wrote a commentary on this commentary called ''Bhashyavattika'', including the answers to Dinnaga's criticisms.   

* Padmanabha Misra wrote a commentary called ''Varddhamanendu'' on Varddhamana's commentary.   

* Padmanabha Misra wrote a commentary called ''Varddhamanendu'' on Varddhamana's commentary.   

* Sankara Misra wrote another commentary on this called ''Nyaya-tatparyamandana''.   

* Sankara Misra wrote another commentary on this called ''Nyaya-tatparyamandana''.   

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" />

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>

* Astika (अास्तिकः)

* Astika (अास्तिकः)

* Nastika (नास्तिकः)

* 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.  

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.  

== अास्तिकदर्शनानि ॥ Astika Darshanas ==

== 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.<ref name=":1" /><ref name=":0">Swami Sivananda, All About Hinduism, Page 47-51</ref> All these which are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:

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=":1" /><ref name=":0">Swami Sivananda, All About Hinduism, Page 47-51</ref> Six systems of the Hindu philosophy or the Shad Darsanas are the Astika darshanas. They include:

#  न्यायः || Nyaya (Rishi Gautama)

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

#  वैशेषिकः || Vaiseshika (Rishi Kanada)

#  वैशेषिकः || Vaiseshika (Rishi Kanada)

#  साङ्ख्यः || Samkhya  (Kapila Muni)

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

#  योगः || Yoga (Maharishi Patanjali)

#  योगः || Yoga (Maharishi Patanjali)

#  पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

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

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

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

We find that 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.

We find that 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.

== नास्तिकदर्शनानि ॥ Nastika Darshanas ==

== नास्तिकदर्शनानि ॥ Nastika Darshanas ==

== Fundamental Points of Agreement ==

== 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.  

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, namely.  

# The Doctrine of Karma and Rebirth

# The Doctrine of Karma and Rebirth

# The Doctrine of Mukti

# The Doctrine of Mukti

== Karma Siddhanta ==

== 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.  

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. 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. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine. 

==References==

==References==

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