6 SCHOOLS OF HINDU PHILOSOPHY

There are six classical schools of Hindu philosophy known as the Shanmathas (the Six opinions) or the Shad-darshana (The Six Views)

1. Nyāya — Logic (non-theistic)

The term Nyāya is a Sanskrit word which signifies a process of analytical investigation into a subject aided by logical reason. Vātsyāyana, the classic commentator on the Nyāya-Sūtra, defines it as —

"a critical examination of the objects of knowledge by means of the rules of logical proof."

It provides the correct method of philosophical inquiry into the objects of knowledge as well as the subject of that knowledge.

It is the basis for all the systems of Indian philosophy.

The Nyāya is also called Tarka-vidya, "science of reasoning," or Vāda-vidya "science of discussion."'

2. Vaiśeṣika — Differential Enquiry (non-theistic)

The importance of the teachings of Vaiśeṣika is best illustrated by the classic example of the post and the robber. If we see a tall object in front of us when walking in the dark a doubt arises in our mind as to whether the tall object is a post or a robber, and because of this uncertainty we experience fear. This is due to the fact that we see only the common property of tallness which belong to both post and robber. If we had differential knowledge of the properties which distinguish between them, there would be no doubt, and, consequently, no fear.

So Vaiśeṣika deals with differentiation of experiential phenomena.

3. Sāṅkhya — Enumeration (quasi-theistic)

The Sāṅkhya (Sāṁkhya) is the oldest school of Indian Philosophy and the foundation for all the others. It is the first systematic attempt to comprehend the complex world in which we live by de-constructing it into 25 categories and attempting to explain through the categories how the universe originated. This exposition is not mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy.

The term Sāṅkhya is derived from the word saṁkhya, "number" implying an enumeration of the principles of cosmic evolution by rational analysis; and in the philosophical sense, the term is used because this system teaches discriminative knowledge which enables us to distinguish between Spirit

4. Yoga (non-theistic)

Patañjali is said to be the author of the Yoga-sūtras, but like most of the great sages very little is known about him and there is much controversy about his identity. There is no record of the time of his birth or where he lived but it is suggested that he lived in the 2nd century B.C.E.

Like all systems of Indian philosophy Yoga begins with the empirical experience of suffering (dukha) or unsatisfactoriness of life. Yoga like Saṅkhya teaches that discriminative awareness (viveka) leads to a direct realisation of one’s being distinct from the physical world including mind, body and ego and this results in Liberation from all suffering. The realisation of Self is possible only through the transcendence of the functions of the body, the senses, the mind and the intellect and finally, the ego. This is the realisation of Self as the free, unlimited consciousness which is above karma, suffering, death and destruction. Saṅkhya puts stress on discriminative reasoning as the means of attaining liberation while Yoga lays down a practical path to enlightenment for the practitioner.

5. Mīmāṁsa — Hermeneutics (non-theistic)

The term Mīmāṁsa is derived from the Sanskrit root "man" — "to think, consider, examine, or investigate." Here the term, etymologically means "desire to cogitate" and is used to signify a thorough consideration, examination, or investigation of the Vedic Texts.

The purpose of Mīmāṁsa is to establish the nature of Right Action (Dharma).

The basic premise of Mīmāṁsa is that action is fundamental to the human condition. Without application, knowledge is vain; without action, happiness is impossible; without action human destiny cannot be fulfilled; therefore, Right Action (Dharma) is the pre-requisite of a meaningful life on earth.

Dharma is that which leads to the highest common good

6. Vedānta — (Pantheistic)

This term Vedānta, is composed of Veda and Anta, "end"; literally meaning “the end of the Vedas”.

A fundamental principle of Vedānta is that Truth is One but expresses itself in various ways — Vedānta prides itself on being a perfectly rational and unbiased attempt to understand the Ultimate Truth, a sincere seeker therefore should never reject the realisations of any sage from any background. If we are indeed sincere in our investigation of the Truth; we are morally bound to examine the teaching all enlightened beings, we should ascertain wherein they are all in accord, for this is likely to be the Ultimate Truth. Where they differ, we are privileged to have our own opinion. Differences in theology/philosophy arise due to various personal perspectives conditioned by hereditary, demographic and socio-economic factors and differing stages of personal development and training.