The Six Systems of Indian Philosophy

Religion evolves as a means to narrate, to gain intellectual grasp, and to enable the seeker after truth to meditate upon the concepts so as to become free. The six systems of Hindu philosophy are concerned with intellectual analysis and sharpening of 'reason' necessary to comprehend the true nature of self, God, and universe. These six systems are the aisheshika, the !yaya, the "amkhya, the #oga, the $imamsa, and the edanta. Rishis %anada, Gotama, %apila, &atan'ali, (aimini, and yasa are believed to be the earliest exponents of these systems respectively. )lthough exact dates of the origin of these schools of thought are not known they are believed to have been formulated in sutras or aphorisms prior to *uddha. $any put them roughly between +,, and -,, *./. Then the art of writing was unknown and as such these sutras were handed down from teacher to disciples by word of mouth. To minimi0e the load on memory these aphorisms were rendered as short as possible, an extra dot or letter was ruthlessly deleted. However, this miserliness of words made the sutras unintelligible without commentaries and explanatory notes. Thus, we see many additions to the original text over a period of time. There are certain common features to these six systems of thought1 first and foremost is that they accept the authority of the edas, the feature that distinguishes them from philosophical schools of *uddhism and (ainism. This feature gives them the label of Hindu orthodox systems. "econd important feature is that, although superficially these systems seem to have contradictions amongst them, they in fact represent a progressive development from lower to higher truth. )ll the six schools believe in the '2aw of %arma', rebirth, and attainment of $oksha32iberation as the highest goal of human struggle. )ll the systems are concerned with the nature of true "elf, the reali0ation of which through #oga and other spiritual disciplines makes one free. 4n the context of modern times, aisheshika is not of great importance, while !yaya and "amkhya are studied widely for their powerful system of logic and analytical cosmology respectively. $imamsa mostly deals with ritual portion of the edas, believing that sutras3verses without corresponding ritual3#a'na is incomplete and thus do not yield desired effect. #oga and edanta have caught the attention of students of religion, scholars, as well as lay people for their practicality, rationality, and scientific basis. )ll Hindus now accept edanta as their 'living faith'.

Nyaya and Vaisheshika These two systems are separate and independent. *ut for the sake of convenience and because of certain commonality these can be grouped together. aisheshika is older than !yaya. Rishi %anada or 5luka in his sutras maintains that proper ob'ect of philosophy is to focus on 6harma, virtue, so that people can prosper in life and character 7)bhyudaya7 as well as can attain the highest goal3good in life 7liberation, !ihshreyasa. This liberation can be attained by direct perception or knowledge of ultimate realities of "elf and the universe. These ultimate realities 7 padarthas, or categories 7 are termed as 8. dravya 9substance:, -. guna 9;ualities:, <. karma 9action or motion:, =. samanya 9genus:, >. vishesah 9species:, and +. samavaya 9relation:, and additionally ?. abhava 9negation:. @ut of these, dravya is the basic and independent category. @n this basic dravya depend all other categories. 6ravya, in turn, are nine in number. 8: The "elf, -: $anas or mind, <. =. >. +. ?.: /arth, water, air, fire, ether, A. B.: space and time. "elf is the substratum of consciousness. $anas when comes in contact with "elf is birth, and when gets detached from it is death. $an or individual self is 'ivatman, and is distinct from paramatman or "upreme "elf. God is the efficient cause of creation. The law of causation applies here also. .ause and effect cycle creates new world in each cycle, aarambhavada. !yaya deals with knowing. 4t has sixteen categories, dealing with the means to understand the universe. 4gnorance bars the way to liberation. 4gnorance results from identification of the "elf with the body, the sense, and the mind. Thus we become slaves to attachment and hatred. These are the causes of our sins and sufferings. 6eath causes rebirth because of our ignorance of the True "elf. Transcendental knowledge of our True "elf is 2iberation, end of cycle of birth and death, and freedom from misery. To sum upC !yaya and aisheshika systems assert that by leading virtuous life and remaining on the side of 6harma, one will have both growth and fulfillment in life 9)bhyudaya: as well as reali0ation of the

highest good 7 2iberation 9!ishreyasa:. These systems are dualistic in their conception of God 9"upreme "elf:, (iva 9individual self:, and the universe. These units have their own separate ob'ective reality, it is said. God is seen as the "upreme Ruler of this universe, of which (iva is a part. /xistence of God is accepted as a ruler, lawgiver, controller, and governor that allows maintenance of order in the universe. )ccording to !yaya theory the world is more or less as we perceive it. However, the defects in the sense organs like improper or partial perception of something and the influence of fear, anticipation and other mental conditions lead to inappropriate and defective perception of the same. !yaya regards that clear perception in general is a sound means of cognition, which discloses things to us as they really are. As can be seen, this all is very complicated to understand and difficult write. I have written on the basis of my reading of the six systems from the book: 'The piritual !eritage of India' by wami "rabhavananda. Samkhya "amkhya forms the philosophical basis for #oga of &atan'ali. Therefore, both #oga and "amkhya can be grouped together, #oga forming the practical methodology to achieve the goal. "amkhya provides rational analysis of the Truth. 4ts reasoning is very logical, neat, and scientific that it does not find it necessary to posit the concept of God to comprehend the Truth and freedom form suffering. *asically, "amkhya is a system based on duality of &urusha and &rakriti. Dhile &urusha is posited as the only sentient being, ever existent, and immaterial, &rakriti is said to be the material basis of this universe, composed of three basic elements, Gunas, namely Tamas, Ra'as, and "attva. &ermutations and combinations of these gunas lead to formation of multifarious world. !ot only all material ob'ects fall under this category, but also mind and its functions of language and thoughts are composed of matter in the final analysis. Therefore, it is necessary to go beyond 7transcend 7 the mind to reach immaterial sentient reality. This is the goal and endeavor of all human actions and activities, and #oga "utra of &atan'ali explains and guides step by step us to this reali0ation. Eirst, by controlling the mind stuff 7 chitta 7 the sadhaka tries to minimi0e modifications of mind. )nd a stage is reached when single pointed mind can be transcended and the state of samadhi reached.

Yoga of Patanjali Ra'a #oga as expounded by &atan'ali is the most scientific way to reali0e our higher consciousness. This yoga does not re;uire belief in God, although such a belief is accepted as help in initial stage of mental concentration and control of mind. Thus, &atan'ali does not deny 4shvara, as against "amkhya where necessity of God is not felt for epistemological clarity about the interrelationship between higher "elf, individual self, and the universe around us. However, the main problem with "amkhya system of thought lies with its conception of two absolutes, &urusha and &rakriti. $oreover, "amkhya maintains existence of multiple &urushas, which again puts severe limitations in accepting this philosophical analysis fully. How can two infinite ever existF Eor, if &urusha and &rakriti are absolute truths in themselves, and each one is limitless and eternal, then, would not the one limit the otherG )nd whatever is limited cannot be infinite. 6espite these technicalities "amkhya system provides the most rational basis for explaining consciousness and functions of our mind. 4t takes clear and rationalist stand in explaining mind and thoughts as matter and therefore insentient, only &urusha being immaterial and sentient. The whole nature exists1 the whole thought process evolves only for the &urusha to gain knowledge through multiple experiences. %nowing whole of &rakriti as insentient, the &urusha is freed from the ignorance and becomes free. &urusha reali0es that it was never bound1 it was never unhappy. "uffering, pain and pleasure, life and death, all dualities of emotions and sense perceptions belong to &rakriti and not to &urusha. This knowledge makes one free1 &urusha now shines in its own glory as absolute knowledge and consciousness, freed forever from the cycle of life and death. Purva Mimamsa The word $imamsa means to analy0e and understand thoroughly. The philosophical systems of karma7mimamsa and edanta are closely related to each other and are in some ways complimentary. &urva $imamsa examines the teachings of the eda in the light of karma7kanda rituals, whereas edanta examines the same teachings in the light of transcendental knowledge. The karma7mimamsa system is called purva7mimamsa, which means the earlier study of the eda, and edanta is called uttara7mimamsa, which means the later study of the eda 95panishads:.

Vedanta edanta bases its many observations and explanations on "amkhya system. The "amkhya study and observation on cosmology are unparalleled in the realm of science and methodology. However, edantist does not accept multiple &urushas1 Reality is one as *rahman and the rest of the universe including mind and its modifications are but superimposition upon this one Reality. The one appears as many due to the basic ignorance 7avidya7 related with such superimposition, which is also loosely termed as $aya. *riefly stated, the edanta can be put asC

A solute Monism of Shankara "hankara maintains that there exists but @ne Reality as *rahman whose nature is pure .onsciousness. !aturally that @ne has to be eternal, all pervading and without form and attributes. 4f there is any second to limit the @ne, it cannot remain infinite. "hankara discusses the ;uestion of reality of individual soul, this world, and 4shwara from this point of view and labels them as illusory. He introduces the concept of primordial 4gnorance 7 avidya 7 that deludes the human being in seeing the multifarious world when there is noneF "hankara takes help of such Great 5panishadic "ayings as ')ham *rahmasmi 94 am *rahman:' and 'Tat Tvam )si' 9Thou )rt That:. Einal 2iberation comes when this knowledge of unity of individual soul and eternal "oul is established through meditation and samadhi, transcendental knowledge. "hankara is strong proponent of (nana #oga. Vishishtha Advaita or !ualified monism of "amanuja ishishtha )dvaita or ;ualified monism of Ramanu'a is a philosophy of religion1 and therefore it gives a synthetic view of the spiritual experiences of God or *rahman. 4t affirms the 5panishadic truth by reali0ing *rahman everything else is reali0ed. The main theme is that it is *rahman 4tself who has become this whole universe. Thus Ramanu'a accepts the reality of world as the manifestation of *rahman, differing here with $aya theory of "hankara. edanta accepts rational approach to Truth but goes beyond the reason and rationality without contradicting them. Heavily depending upon theory of %arma, this philosophy applies the law of cause and effect to moral experiences. 4t brings to light the inner working of righteousness of God and affirms the impossibility of cruelty and bias in 6ivine nature. )s you sow, so would you reapF This law applies to explain suffering for many and comfort for others. *ut the Grace of God, the most benevolent being, transfigures the rigorous law of karma and

thus grace or kripa becomes the ruling principle of religion. Thus Ramanu'a added concepts of devotion, worship, and faith as new dimensions to edanta. Ramanu'a does not accept the impersonal *rahman without attributes of "hankara, but rather an eternal personal *rahman, the repository of all blessed ;ualities. #vaita of Madhva 6vaita of $adhvacharya propounds the basic theory that (iva 9individual soul:, (agat 9manifest world:, and (agadish 9Ruler of this universe 7 God: all the three are real, eternal and separate. @ne cannot become the other. 6evotion and faith in the goodness of the 2ord is the only means to reach near Him. Eor them God may be Hari or ishnu with form and divine attributes. $adhvacharya found that real cause of bondage is superimposition of 'doership' 94 have done this, 4 do this, 4 shall do thatF: upon individual self. *ut the fact is that (iva is dependent on God for all his actions. He saw that the only way of appreciating the highest Truth is recognition of this reality and actuality of this world in a healthy sense. (iva through devotion, worship, and surrender to )lmighty should understand the grace and power of the God, and that would bring peace and tran;uility to individual self and the world order. 6vaita is totally opposed to $aya theory of "hankara that denies the very existence of (iva and the world as illusory. Thus, $adhva identifies the *rahman of the 5panishads with ishnu, and forcefully argues against the dichotomy of "hrutis as claimed by "ri "hankaracharya, saying that such arbitration of apaurusheya scripture is unacceptable both logically and spiritually. He also emphasi0es that it is important to understand and specifically re'ect other schools' precepts, and hence devotes much time to nitpicking analyses and denunciations of other doctrines. $on%lusion )ll 4ndian philosophy considers ignorance as a barrier to liberation. This ignorance results from false identification of the "elf with body7mind7sense complex. Thus we are entangled in the mesh of attachment and hatred that invariably leads to all our selfish and therefore sinful acts and sufferings. @nly when one attains true knowledge of the true "elf 9God, *rahman, .onsciousness: one is freed from the slavery of the senses and all sufferings come to an end.