Difference between revisions of "Shad Darshanas (षड्दर्शनानि)"
(→अास्तिकदर्शनानि ॥ Astika Darshanas: editing) |
(adding Karma theory) |
||
| Line 1: | Line 1: | ||
| − | The Six Darsanas or Shad Darshanas (Samskrit : षड्दर्शनानि) are the intellectual and philosophical discussions of Bharatiya shastras. Padma purana introduces them in the following sloka<blockquote>कणादेन तु संप्रोक्तं शास्त्रं वैशेषिकं महत् । गौतमेन तथा न्यायं सांख्यं तु कपिलेन वै ॥<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. | + | The Six Darsanas or Shad Darshanas (Samskrit : षड्दर्शनानि) are the intellectual and philosophical discussions of Bharatiya shastras. Padma purana introduces three of them in the following sloka<blockquote>कणादेन तु संप्रोक्तं शास्त्रं वैशेषिकं महत् । गौतमेन तथा न्यायं सांख्यं तु कपिलेन वै ॥<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. |
| − | Traditionally the systems of philosophy was divided | + | Traditionally 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 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 == | ||
| Line 13: | Line 13: | ||
# योगः || Yoga (Maharishi Patanjali) | # योगः || Yoga (Maharishi Patanjali) | ||
# पूर्वमीमांसा || Poorva Mimamsa (Jaimini) | # पूर्वमीमांसा || Poorva Mimamsa (Jaimini) | ||
| − | # उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta ( | + | # उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badarayana or Vyasa) |
| − | The | + | == नास्तिकदर्शनानि ॥ Nastika Darshanas == |
| + | The three fundamental heterodox systems of philosophy are<ref>Swami Sivananda, All About Hinduism, Page 186</ref>: | ||
# The Materialistic School of Charvaka | # The Materialistic School of Charvaka | ||
# The System of the Jainas | # The System of the Jainas | ||
| − | # The School of Presentationists or Vaibhashikas (Buddhistic) | + | # The Buddhistic System which can be classified further as follows: |
| − | # The School of Representationists or Sautrantikas (Buddhistic) | + | #* The School of Presentationists or Vaibhashikas (Buddhistic) |
| − | # The School of Idealism or Yogacharas (Buddhistic) | + | #* The School of Representationists or Sautrantikas (Buddhistic) |
| − | # The School of Nihilism or the Madhyamikas (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 these six Astika systems of Indian Philosophy will be discussed. | When the term Shad Darsanas is employed, it means the six Astika Darsanas. In this article these six Astika systems of Indian Philosophy will be discussed. | ||
| + | |||
| + | == 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 Doctrine of Karma and Rebirth | ||
| + | # The Doctrine of Mukti | ||
| + | # 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. | ||
==References== | ==References== | ||
<references /> | <references /> | ||
Revision as of 23:44, 10 July 2018
The Six Darsanas or Shad Darshanas (Samskrit : षड्दर्शनानि) are the intellectual and philosophical discussions of Bharatiya shastras. Padma purana introduces three of them in the following sloka
कणादेन तु संप्रोक्तं शास्त्रं वैशेषिकं महत् । गौतमेन तथा न्यायं सांख्यं तु कपिलेन वै ॥[1]
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.
Traditionally the systems of philosophy was divided into two classes:[2]
- 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.[2][3] All these which are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:
- न्यायः || Nyaya (Rishi Gautama)
- वैशेषिकः || Vaiseshika (Rishi Kanada)
- साङ्ख्यः || Samkhya (Kapila Muni)
- योगः || Yoga (Maharishi Patanjali)
- पूर्वमीमांसा || Poorva Mimamsa (Jaimini)
- उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badarayana or Vyasa)
नास्तिकदर्शनानि ॥ Nastika Darshanas
The three fundamental heterodox systems of philosophy are[4]:
- The Materialistic School of Charvaka
- The System of the Jainas
- 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 these six Astika systems of Indian Philosophy will be discussed.
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 Doctrine of Karma and Rebirth
- The Doctrine of Mukti
- 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.