Changes

# '''Nature of the World :''' ''Real or Unreal.'' The outside world is known to us through the mind assisted by the operation of the senses. However, whether the external world is dependent on the mind or not is an important controversy among philosophers. Those darshanas which believe that independent existence of the external world are described as Realistic and those that believe in the reverse are termed Idealistic.

# '''Nature of the World :''' ''Real or Unreal.'' The outside world is known to us through the mind assisted by the operation of the senses. However, whether the external world is dependent on the mind or not is an important controversy among philosophers. Those darshanas which believe that independent existence of the external world are described as Realistic and those that believe in the reverse are termed Idealistic.

# '''[[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti Siddhanta]] (सृष्टिसिद्धान्तः ।''' '''Cause of the Universe)''': ''Creation (Asatkaryavada), Evolution (Satkaryavada), Transformation (Parinamavada).'' Many such Siddhantas describing are propounded explaining the cause and existence of universe according to each school of thought.  

# '''[[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti Siddhanta]] (सृष्टिसिद्धान्तः ।''' '''Cause of the Universe)''': ''Creation (Asatkaryavada), Evolution (Satkaryavada), Transformation (Parinamavada).'' Many such Siddhantas describing are propounded explaining the cause and existence of universe according to each school of thought.  

# '''Nature of Ultimate Reality :''' ''One (Monistic View) or Many ([[Bahupurushavada (बहुपुरुषवादः)|Bahupurushavada]] or Pluralistic View).'' Nyaya similar to Samkhya darshana maintains that it is many, while Advaita vedanta maintains that Brahman is One.

# '''Nature of Ultimate Reality :''' ''One (Monistic View) or Many ([[Bahupurushavada (बहुपुरुषवादः)|Bahupurushavada]] or Pluralistic View).'' Nyaya similar to [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] darshana maintains that it is many, while Advaita vedanta maintains that Brahman is One.

# '''Nature of Matter :'''  ''Physical or Mithya.'' While Nyaya and Vaiseshika clearly describe that universe is made up of [[Padarthas (पदार्थाः)]] and paramanus, Advaita vedanta proposes that Jagat is Mithya (unreal) and does not explain about the nature of matter.

# '''Nature of Matter :'''  ''Physical or Mithya.'' While Nyaya and Vaiseshika clearly describe that universe is made up of [[Padarthas (पदार्थाः)]] and paramanus, Advaita vedanta proposes that Jagat is Mithya (unreal) and does not explain about the nature of matter.

# '''Path to Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.

# '''Path to Moksha''' : Although all astika darshanas agree in principle about the goal being attaining or identifying the oneness with the Supreme Being or Brahman, the paths prescribed are quite different.

== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==

== दार्शनिकलक्ष्यम् ॥ Goal of Darshanas ==

Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Samkhya, Yoga and Buddhism. This interminable chain of pleasurable and painful experiences does not lead one to a peaceful end but embroiling and entangling us in the meshes of karma, rebirth,  and sorrow. All human experiences are essentially sorrowful and ultimately sorrow begetting.  Sorrow is the ultimate truth of this process of the world. That which to an ordinary person seems pleasurable appears to a wise person or to a yogi who has a clearer vision as painful. The greater the knowledge the higher is the sensitiveness to sorrow and dissatisfaction with world experiences. This sorrow of worldly experiences cannot be removed by bringing in remedies for each sorrow, nor be avoided by mere inaction or suicide. The only way to get rid of it is by the culmination of moral greatness and true knowledge (ज्ञानम् । Jnana) which uproot sorrow once and for all. It is our ignorance that the self is intimately connected with the experiences of life or its pleasures, that leads us to action and arouses passion in us for the enjoyment of pleasures and other emotions and activities.<ref name=":12" />   

Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Samkhya, Yoga and Buddhism. This interminable chain of pleasurable and painful experiences does not lead one to a peaceful end but embroiling and entangling us in the meshes of karma, rebirth,  and sorrow. All human experiences are essentially sorrowful and ultimately sorrow begetting.  Sorrow is the ultimate truth of this process of the world. That which to an ordinary person seems pleasurable appears to a wise person or to a yogi who has a clearer vision as painful. The greater the knowledge the higher is the sensitiveness to sorrow and dissatisfaction with world experiences. This sorrow of worldly experiences cannot be removed by bringing in remedies for each sorrow, nor be avoided by mere inaction or suicide. The only way to get rid of it is by the culmination of moral greatness and true knowledge (ज्ञानम् । Jnana) which uproot sorrow once and for all. It is our ignorance that the self is intimately connected with the experiences of life or its pleasures, that leads us to action and arouses passion in us for the enjoyment of pleasures and other emotions and activities.<ref name=":12" />