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The Six Darsanas  or Shad Darshanas (Samskrit : षड्दर्शनानि) include the intellectual and theological discussions of concepts found in Bharatiya siddhantas (सिद्धान्तः । theory). Bharatiya darshana granthas have been intensely emphatic on practical realization of truth as against the Western Philosophy which is essentially an intellectual quest for truth.<ref name=":22" />     

The Six Darsanas  or Shad Darshanas (Samskrit : षड्दर्शनानि) include the intellectual and theological discussions of concepts found in Bharatiya siddhantas (सिद्धान्तः । theory). Bharatiya darshana granthas have been intensely emphatic on practical realization of truth as against the Western Philosophy which is essentially an intellectual quest for truth.<ref name=":22" />     

== व्युत्पत्तिः || Etymology ==

== व्युत्पत्तिः || Etymology ==

The number of pramanas they accept range from two to six in general categorized and explained in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

The number of pramanas they accept range from two to six in general categorized and explained in [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas (षड्प्रमाणाः)]].   

== Classification of Bharatiya Shastras ==

== Classification of Bharatiya Shastras ==

Traditionally Bharatiya shastras involving the theological concepts, creation, beliefs about the core concepts of Sanatana Dharma such as Moksha, JIva, Brahman, etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">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 theological concepts, creation, beliefs about the core concepts of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] such as [[Moksha (मोक्षः)|Moksha]], [[Jiva]], [[Brahman (ब्रह्मन्)|Brahman]], etc was divided into two classes based primarily on belief of the existence of a Supreme Being followed by the acceptance of the authority of Vedas:<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

* Astika (अास्तिकः)

* Astika (आस्तिकः)

* Nastika (नास्तिकः)

* Nastika (नास्तिकः)

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.     

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 ===

=== आस्तिकदर्शनानि ॥ 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 (worlds), punarjanma (rebirth), existence of a supreme power etc.<ref name=":12" /><ref name=":02">Swami Sivananda, All About Hinduism, Page 47-51</ref> Six systems of the Indian philosophy called popularly as the Shad Darsanas are the Astika darshanas. They include:

The term Astika (Samskrit : आस्तिकः) 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=":12" /><ref name=":02">Swami Sivananda, All About Hinduism, Page 47-51</ref> Six systems of the Indian philosophy called popularly as the Shad Darsanas are the Astika darshanas. They include:

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

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

#  वैशेषिकः || [[Vaiseshika Darsana|Vaiseshika]] (Rishi Kanada)

#  वैशेषिकः || [[Vaiseshika Darsana|Vaiseshika]] (Rishi Kanada)

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

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

#  योगः || Yoga (Maharishi Patanjali)

#  योगः || [[Yoga Darshana (योगदर्शनम्)|Yoga]] (Maharishi Patanjali)

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

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

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

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

These are often grouped by twos, taken in order, since the are allied to each other. They last pair, (Poorva and Uttara Mimamsa, however, are not so closely akin in their theoretical aspects, according to a few scholars. They are the two schools which are directly based on the Veda. The remaining four schools, in their present form, declare allegiance to the Veda, but it is doubtful whether they were Vedic from the beginning of their history. Astika Darshanas regard the realm of being as by no means exhausted by common experience and acknowledges a unique ''pramana'' for knowing what lies beyond. It may be further divided into two classes <ref name=":32">Hiriyanna. M. (1949) ''The Essentials of Indian Philosophy.'' London : George Allen and Unwin Ltd.</ref>

These are often grouped by twos, taken in order, since the are allied to each other. They last pair, (Poorva and Uttara Mimamsa, however, are not so closely akin in their theoretical aspects, according to a few scholars. They are the two schools which are directly based on the Veda. The remaining four schools, in their present form, declare allegiance to the Veda, but it is doubtful whether they were Vedic from the beginning of their history. Astika Darshanas regard the realm of being as by no means exhausted by common experience and acknowledges a unique ''pramana'' for knowing what lies beyond. It may be further divided into two classes <ref name=":32">Hiriyanna. M. (1949) ''The Essentials of Indian Philosophy.'' London : George Allen and Unwin Ltd.</ref>

#* The School of Nihilism or the Madhyamikas.

#* The School of Nihilism or the Madhyamikas.

The Nastika group assumes that reality is confined to what is given in common experience and is described as positivistic or empirical in nature. When the term Shad Darsanas is employed, it generally refers to the six Astika Darsanas. The scope of the present article is confined to the six Astika systems of Indian Darshanas which will be introduced in the following sections. All darshanas even though have different view points and ideologies, are completely in agreement regarding to some basic tenets as discussed further on.       

The Nastika group assumes that reality is confined to what is given in common experience and is described as positivistic or empirical in nature. When the term Shad Darsanas is employed, it generally refers to the six Astika Darsanas. The scope of the present article is confined to the six Astika systems of Indian Darshanas which will be introduced in the following sections. All darshanas even though have different view points and ideologies, are completely in agreement regarding to some basic tenets as discussed further on.       

== 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 higher 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 higher 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 । Action) and Punarjana (पुनर्जन्म । Rebirth) siddhanta  

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

# Moksha (मोक्षः । Liberation) siddhanta

# [[Moksha (मोक्षः)|Moksha]] (मोक्षः । Liberation) siddhanta

# Atma (आत्मा । Soul) siddhanta

# [[Atman (आत्मन्)|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 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" />     

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 (कर्म)|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 (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" />     

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" />     

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" />

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as adhyatmik. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.  

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.  

Of this group, the most important are Manas (मनः ।  Mind), Ahamkara (अहंकारः। Egoism) and Buddhi (बुद्धिः ।  intellect),which are together described as Antah-karana (अन्तःकरणम् ।  internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the sukshma sareera (सूक्ष्मशरीरम् । sutble body). Unlike the physical form 'sthula sarira' (स्थूलशरीरम् । gross body) it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />  

Of this group, the most important are Manas (मनः ।  Mind), Ahamkara (अहंकारः। Egoism) and Buddhi (बुद्धिः ।  intellect),which are together described as Antah-karana (अन्तःकरणम् ।  internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the sukshma sareera (सूक्ष्मशरीरम् । sutble body). Unlike the physical form 'sthula sarira' (स्थूलशरीरम् । gross body) it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />  

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.  

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means adhyatmik action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.  

Yoga sutras are divided into four parts.   

Yoga sutras are divided into four parts.   

* Yoga darshana teaches him to focus on his inner self and Manas to hasten his growth.

* Yoga darshana teaches him to focus on his inner self and Manas to hasten his growth.

* Mimamsa directs him in performing the actions (yajnas, karmas, upasanas) that train him to use the support of invisible world for helping the visible world.  

* Mimamsa directs him in performing the actions (yajnas, karmas, upasanas) that train him to use the support of invisible world for helping the visible world.  

* Vedanta schools teach him to climb from the idea of separateness of Self from Brahman to the thought that he is a part of Brahman, that he can unite with Him and finally experience the bliss in the knowledge that he ever has been and he is verily the Supreme Brahman.  

* Vedanta schools teach him to understand the nature of Brahman from the position of physical existence. The paths in which Atman in its perfect stage achieves brahmanhood and finally experiences the Ananda are expounded.

* In this experience of the Self, with the clouds of Avidya blown away, the Paravidya is attained and the Atma beholds Itself.  

* In this experience of the Self the Paravidya is attained and the Atma beholds Itself.  

== Unity in Indian Sadhana ==

== Unity in Indian Sadhana ==

The aim of studying philosophy is not merely to gratify theoretical curiosity, but also to live the right kind of life, consciously adjusting one's conduct to one's intellectual convictions. In common to all systems, developing discipline consists of two parts namely<ref name=":32" />  

The aim of studying philosophy is not merely to gratify theoretical curiosity, but also to live the right kind of life, consciously adjusting one's conduct to one's intellectual convictions. In common to all systems, developing discipline consists of two parts namely<ref name=":32" />  

* for cultivating detachment (vairagya)

* cultivation of detachment (vairagya)

* for acquiring knowledge (jnana) of the ultimate reality and transforming it into direct knowledge.

* acquision of knowledge (jnana) of the ultimate reality and transforming it into direct knowledge.

The former part of the discipline signifies adherence to the duty in the manner taught by Bhagavadgita, with no desire for its worldly fruit but with a view to perfecting character (karma-yoga). Success in this part of training is indicated by the appearance, in the disciple, of the following traits which are described as "fourfold aid" or sadhanachatushtaya to the study of Vedanta. They are  

The former part of the discipline signifies adherence to the duty in the manner taught by Bhagavadgita, with no desire for its worldly fruit but with a view to perfecting character (karma-yoga). Success in this part of training is indicated by the appearance, in the disciple, of the following traits which are described as "fourfold aid" or sadhanachatushtaya to the study of Vedanta. They are  

# ability to discriminate between the transient and the eternal

# ability to discriminate between the transient and the eternal

# '''Manana''' or reflection : as a result of the teaching the disciple comes to know the unity of the individual and ultimate reality

# '''Manana''' or reflection : as a result of the teaching the disciple comes to know the unity of the individual and ultimate reality

# '''Dhyana''' or meditation : constant dwelling on the truth to transform into direct experience the knowledge acquired by the study of Upanishads

# '''Dhyana''' or meditation : constant dwelling on the truth to transform into direct experience the knowledge acquired by the study of Upanishads

Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />

Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of Moksha. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />

==References==

==References==

<references />

<references />

[[Category:Darshanas]]

[[Category:Darshanas]]