My dear all, The Indian thinkers of antiquity (very much like those of the Hellenistic schools) viewed philosophy as a practical necessity that needed to be cultivated in order to understand how life can best be led. It became a custom for Indian writers to explain at the beginning of philosophical works how it serves human ends (puruṣārtha). Recent scholarship has shown that there was a great deal of intercourse between Greek and Indian philosophy during the era of Hellenistic expansion. Indian philosophy is distinctive in its application of analytical rigour to metaphysical problems and goes into very precise detail about the nature of reality, the structure and function of the human psyche and how the relationship between the two have important implications for human salvation (moksha). Rishis centred philosophy on an assumption that there is a unitary underlying order (rta) in the universe which is all pervasive and omniscient. The efforts by various schools were concentrated on explaining this order and the metaphysical entity at its source (Brahman). The concept of natural law (Dharma) provided a basis for understanding questions of how life on earth should be lived. The sages urged humans to discern this order and to live their lives in accordance with it. Schools Hindu philosophy Main articles: Hindu philosophy and Hinduism See also: Philosophy from Veda and Philosophy from Upanishada Many Hindu intellectual traditions were classified during the medieval period of Brahmanic-Sanskritic scholasticism into a standard list of six orthodox (astika) schools (darshanas), the Six Philosophies (ṣad-darśana), all of which accept the testimony of the Vedas. Samkhya, the enumeration school Yoga, the school of Patanjali (which provisionally asserts the metaphysics of Samkhya) Nyaya, the school of logic Vaisheshika, the atomist school Purva Mimamsa (or simply Mimamsa), the tradition of Vedic exegesis, with emphasis on Vedic ritual, and Vedanta (also called Uttara Mimamsa), the Upanishadic tradition, with emphasis on Vedic philosophy. These are often coupled into three groups for both historical and conceptual reasons: Nyaya-Vaishesika, Samkhya-Yoga, and Mimamsa-Vedanta. The Vedanta school is further divided into six sub-schools: Advaita (monism/nondualism), also includes the concept of Ajativada, Visishtadvaita (monism of the qualified whole), Dvaita (dualism), Dvaitadvaita (dualism-nondualism), Suddhadvaita, and Achintya Bheda Abheda schools. Besides these schools Mādhava Vidyāraṇya also includes the following of the aforementioned theistic philosophies based on the Agamas and Tantras: Pasupata, school of Shaivism by Nakulisa Saiva, the theistic Sankhya school Pratyabhijña, the recognitive school Raseśvara, the mercurial school Pāṇini Darśana, the grammarian school (which clarifies the theory of Sphoṭa) The systems mentioned here are not the only orthodox systems, they are the chief ones, and there are other orthodox schools. These systems, accept the authority of Vedas and are regarded as orthodox (astika) schools of Hindu philosophy; besides these, schools that do not accept the authority of the Vedas are categorised by Brahmins as unorthodox (nastika) systems. Chief among the latter category are Buddhism, Jainism and Cārvāka. Cārvāka is a materialistic and atheistic school of thought and, is noteworthy as evidence of a materialistic movement within Hinduism.
Posted on: Thu, 16 Oct 2014 17:00:43 +0000
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