The aim of Hindu Philosophy is the extinction of sorrow and suffering by the method of knowledge that alone can free man from the bondage of ignorance. It points to a clear way of thinking which enables one to understand reality by direct experience. In this perspective, Hindu philosophy is an art of life and not a theory. In this book, the author presents a precise and illuminating study of six systems of Indian Philosophy classified into three divisions: Nyaya-Vaisesika, Samkhya-Yoga and Mimamsa-Vedanta. The first division lays down the methodology of science and elaborates on the concepts of Physics and Chemistry to show how manifestations of phenomena come into being. The second division sets forth and account of cosmic evolution on purely logical principles. The third division critically analyses the basic principles, developing them in greater detail and furnishing arguments to substantiate, as well as making incidental contribution on points of special interest. Besides presenting an account of philosophical systems of India, the author adds a study of Kashmir Saivism, a system of Ideal Monism founded by Vasugupta and based on Siva Sutras. In this context the author throws sufficient light on the traditional Tantric literature that has suffered wide criticism both from Western and Eastern scholars.
This book is an attempt to outline the essence of the six classic systems of Hindu Philosophy, namely; Nyaya, Vaišeşika, Samkhya, Yoga, Mimärisä, and Vedanta. All other schools of thought are but variations of these six. I felt it necessary to present only one additional chool, namely Kašmir Saivism which gives the most detailed analysis of the Ultimate Principle; however, it can hardly be fully understood until the other six systems are comprehended.
To understand correctly Hindů Philosophy, it is paramount that one realize that the basis of all the schools is the same. Together they form a graduated interpretation of the Ultimate Reality. Each school based on the same metaphysical doctrine, while discussing some particular aspect of the whole. For example: Nyaya discusses the neans by which knowledge may be had of the Ultimate Reality; Vaiśeşika, the things to be known about that Ultimate Reality; Sämkhya, the evolution of metaphysical doctrine, Yoga, the meta-physical doctrine in relation to the individual; Mimärisä, the rules mind method of interpreting the doctrine; Vedanta, the relationship between God, Matter, and the world; and Käšmir Saivism, the nature of the Ultimate Spirit and the Cause of the Initial Impulse. This outline is intended merely to show the interrelationship of these schools and how each assumes the doctrines of the other while it involves its special problem.
In this introduction to the classic philosophical schools of India. here is no attempt to prove or disprove but rather to present the system of each school-many eminent scholars have ably discussed the philosophical implications in full detail. My problem has been one of deciding what would be omitted rather than what should be included. Only the essentials of each system are presented.
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Vedas (1182)
Upanishads (493)
Puranas (624)
Ramayana (741)
Mahabharata (354)
Dharmasastras (165)
Goddess (496)
Bhakti (242)
Saints (1503)
Gods (1289)
Shiva (370)
Journal (187)
Fiction (60)
Vedanta (362)
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