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The Six Darsanas  or Shad Darshanas (Samskrit : षड्दर्शनानि) are the intellectual and philosophical discussions of Bharatiya shastras. Indian Philosophy has been intensely spiritual and has always emphasized on practical realization of truth as against the Western Philosophy which is essentially an intellectual quest for truth.     

The Six Darsanas  or Shad Darshanas (Samskrit : षड्दर्शनानि) include the intellectual and philosophical discussions of concepts found in Bharatiya siddhantas (सिद्धान्तः । theory). Indian Philosophy has been intensely spiritual and has always emphasized on practical realization of truth as against the Western Philosophy which is essentially an intellectual quest for truth.     

== व्युत्पत्तिः || Etymology ==

== व्युत्पत्तिः || Etymology ==

The word '<nowiki/>''philosophy''<nowiki/>' means 'love of learning'. It signifies a natural and necessary urge in human beings to know themselves and the world in which they 'live and move and have their being'. The word '''darshana''<nowiki/>' means 'vision' and also the 'instrument of vision'. It stands for the direct, intermediate and intuitive vision of Reality, the actual perception of Truth, and also includes the means which lead to this Realization.<ref name=":22">Sharma, Chandradhar. (1962). ''The Indian Philosophy : A Critical Survey.'' USA: Barnes & Noble, Inc.</ref>

The word '<nowiki/>''philosophy''<nowiki/>' means 'love of learning'. It signifies a natural and necessary urge in human beings to know themselves and the world in which they 'live and move and have their being'. The word '''darshana''<nowiki/>' means 'vision' and also the 'instrument of vision'. It stands for the direct, intermediate and intuitive vision of Reality, the actual perception of Truth, and also includes the means which lead to this Realization.<ref name=":22">Sharma, Chandradhar. (1962). ''The Indian Philosophy : A Critical Survey.'' USA: Barnes & Noble, Inc.</ref>

Brhdaranyaka Upanishad describes the fundamental concept of Atma (आत्मा ) during [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]] as follows <blockquote>साक्षात् मोक्षसाधनानि इमानि आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः ।  बृहदारण्यकोपनिषत् २-४-५  </blockquote>आत्मा वा अरे द्रष्टव्यः । See the Self is the keynote of all schools of Bharatiya Darshana Shastras.  And this is also the reason why most of these schools are also religious sects.<ref name=":22" />

Brhdaranyaka Upanishad describes the fundamental concept of Atma (आत्मा ) during [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]] as follows <blockquote>साक्षात् मोक्षसाधनानि इमानि आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः ।  बृहदारण्यकोपनिषत् २-४-५ (Brhd. Upan. 2.4.5)  </blockquote>आत्मा वा अरे द्रष्टव्यः । See the Self is the keynote of all schools of Bharatiya Darshana Shastras.  And this is also the reason why most of these schools are also religious sects.<ref name=":22" />

== Origin of Darshanas ==

== Origin of Darshanas ==

The origin of Indian Philosophy, easily traced in the Vedas, has developed as an autonomous system practically unaffected by external influences.<ref name=":22" />

The origin of Indian Philosophy, easily traced in the Vedas, has developed as an autonomous system practically unaffected by external influences.<ref name=":22" />

== 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 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 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 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 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) and Punarjana (पुनर्जन्मः) siddhanta  

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

# Mukti (मुक्तिः) siddhanta

# Moksha (मोक्षः । Liberation) siddhanta

# Atma (आत्मा । Soul) siddhanta

# 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 Indian 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'' 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 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 (''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" />     

Man has had an infinite number of past lives of the most varied nature and the instincts of each kind of life exist dormant in the life of every individual and thus whenever he takes rebirth the special instincts of that life (called vasana) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. Such actions and experiences cannot be avoided but those actions which have not matured are uprooted once for all if the person attains true knowledge as advocated by philosophy. But even such an emancipated (mukta) person has to pass through the good or bad experiences ordained for him by the actions just ripened for giving their fruits. If in the meantime he attains true knowledge, all his past accumulated actions become destroyed, and as his acts are neither virtuous nor wicked, no fresh karma for ripening is accumulated and thus he becomes divested of all karma after enjoying the fruits of the ripened karmas alone. Thus, in the last stage of contemplation, all karma being annihilated, and all activities having ceased, the soul leaves the body and goes up to the top of the universe, where the liberated souls stay for ever.<ref name=":12" />

Man has had an infinite number of past lives of the most varied nature and the instincts of each kind of life exist dormant in the life of every individual and thus whenever he takes rebirth the special instincts of that life (called vasana) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. Such actions and experiences cannot be avoided but those actions which have not matured are uprooted once for all if the person attains true knowledge as advocated by philosophy. But even such an emancipated (mukta) person has to pass through the good or bad experiences ordained for him by the actions just ripened for giving their fruits. If in the meantime he attains true knowledge, all his past accumulated actions become destroyed, and as his acts are neither virtuous nor wicked, no fresh karma for ripening is accumulated and thus he becomes divested of all karma after enjoying the fruits of the ripened karmas alone. Thus, in the last stage of contemplation, all karma being annihilated, and all activities having ceased, the soul leaves the body and goes up to the top of the universe, where the liberated souls stay for ever.<ref name=":12" />

=== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ===

=== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ===

The earthly life is full of three kinds of pain.  

The earthly life is full of three kinds of pain.  

# Adhyatmika : It includes all mental and bodily sufferings.

# '''Adhyatmika''' (आध्यात्मिक) : It includes all mental and bodily sufferings.

# Adibhautika : It includes sufferings caused by natural causes such as men, beasts, birds, thorns etc.

# '''Adibhautika''' (आदिभौतिक) : It includes sufferings caused by natural causes such as men, beasts, birds, thorns etc.

# Adidaivika : It includes suffering caused by supernatural causes like the planets, natural elements, ghosts and demons.  

# '''Adidaivika''' : It includes suffering caused by supernatural causes like the planets, natural elements, ghosts and demons.  

The end of man is to get rid of these three kinds of pain and suffering. Liberation means complete cessation of all sufferings which is the highest end of life (Apavarga or Purushardha).<ref name=":22" />

The end of man is to get rid of these three kinds of pain and suffering. Liberation means complete cessation of all sufferings which is the highest end of life (Apavarga or Purushardha).<ref name=":22" />

|Samkhya and Yoga (साङ्ख्यः - योगः)  

|Samkhya and Yoga (साङ्ख्यः - योगः)  

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

| rowspan="2" |Parinamavada : Expounds that the effect is a real transformation of its cause.  

| rowspan="2" |Parinamavada (परिणामवादः) : Expounds that the effect is a real transformation of its cause.  

Brahman really transforms Himself as the world of matter and of souls.

Brahman really transforms Himself as the world of matter and of souls.

|-

|-

|Shunyavada (शून्यवादः) Mahayana Buddhism

|Shunyavada (शून्यवादः) Mahayana Buddhism

|Shunya-vivartavada (शून्यविवर्तवादः)

|Shunya-vivartavada (शून्यविवर्तवादः)

| rowspan="3" |Vivartavada : Expounds that the effect is an unreal appearance of the cause. (illusionary)

| rowspan="3" |Vivartavada (विवर्तवादः) : Expounds that the effect is an unreal appearance of the cause. (illusionary)

Brahman, unreally appears, through Ignorance, as the world of matter and of souls.

Brahman, unreally appears, through Ignorance, as the world of matter and of souls.

|-

|-

=== Uttara Mimamsa or Vedanta ===

=== Uttara Mimamsa or Vedanta ===

The final systemization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought.

The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen. 

 

== Unity in Indian Sadhana ==

== Unity in Indian Sadhana ==