The Six Darshans:

Traditionally in India were existing six main systems of philosophy, called Sad
Darśanas. The word Darśanas derived from the Sanskrit root ʻdṛśʼ, to see, and
ʻsadʼ means six. So it may be translated as ʻSix systems of philosophyʼ or ʻSix
approaches of Realityʼ, based on individual opinions of they creators. Though
Ultimate Reality is one, there exist different points of view on it, and attempts
of its interpretation in accordance with ideas of an individual. In course of time
in India appeared countless philosophies, out of which six are evolved as
complete Philosophical systems which obtained wide recognition. They are
Nyāya, Vaiśeṣika, Sāṁkhya, Yoga, Mīmānsa and Vedānta. Being
complicated philosophical systems they have lot of primary or basically
literature, with many later commentaries upon it. Because all of them
recognize authority of Vedas, they called Āstika-Darśanas(or that of
believers). Beyond of them exist six more Philosophical systems, called
Nāstika-Darśanas. They are Cārvāka, Jainaand FourBuddhistDarśanas(the
Sautrāntika, the Vaibhāṣika, of Hīnayāna, and the Yogācāraand the
Mādhyamica systems of Mahāyāna). Nāstika literally translated means
ʻatheisticʼ, but here it stands for those systems, which are not recognizing
Vedas as authority.

(1) NYANA
Nyāya system of philosophy was established by Rishi Gotama. It is rather can
be called system of logic, than of philosophy. It deals mostly with methods of
logical approaching of reality, classified under sixteen topics

(2) VAISESIKA
Vaiśeṣika Darśana was founded by Rishi Kaṇāda. The term Vaiśeṣikais
derived from the Sanskrit word ʻviśeṣaʼ, which means the peculiarity. It divides
Phenomenal Reality into nine Dravyasor eternal substantial elements, and
classify they essential peculiarities in such way attempting to explain
complicate organization of the world. They are:
Pṛthivī(the Earth element)
Āpaas (the Water element)
Tejas (the Fire element)
Vāyu (the Air element)
Ākāśa (the Ether element)
Kāla(principle of Time)
Dik(Four quarters or space)
Ātman (Soul )
Manas (Mind)
The first four elements are called Paramāṇus, what means composed of aṇu
or atoms, smallest undivided parts. Param stands here for ʻeternalʼ or
primordial, so word Paramāṅu here means ʻUndivided and eternal elementsʼ.

(3) SAMKHYA
Sāṁkhya philosophy was founded by the Kapila muni, who is also considered
to be the father of Indian Philosophy, and as such called Adi-vidvan or ʻfirst
sageʼ.

This system traditionally looked upon as one of the oldest and most important
from the six Darśanas, and it has wide recognition in many others systems of
Indian thought, especially those which connected with practice of Yoga.
Sāṁkhya means reflection, diserning knowledge, so this system attempts to
explain Universal Existence, by the way of empirical observance of it. It
introduces conception of explanation of Ultimate Reality, based on
interrelation of Prakṝti(Nature) and Puruṣa(Soul). Aim of samkhya is go
beyond three suffering Adibhautika; Adideivic and Adhyatmic. Other
philosophies have to prove the principles of samkhya. For sadhaka without
the understanding of samkhya understanding of yoga is incomplete.

(4) YOGA
Presently name of Maharishi Patānjali became widely known far beyond of
Indiaʼs borders, as founder ofYoga system of philosophy. Book composed by
him named Yoga sutra, became the main written work on which his school
was developed. He created most practically oriented system of approaching
reality out of the six Darshanas, since it is based mostly on methods for
acquiring direct personal experience of reality, instead of logical attempting to
do it. It is most non-philosophical philosophy, because it not makes an attempt
to create a system based on logical approaching of Reality by argumentation,
but instead emphasizing practical efforts as means to do it. Also it has many
similar points with Sāṁkhya system and sometimes looked upon as on part of
it. If Sāṁkhya can be looked on as attempt to define Absolute reality by
means thoughts in form of logical conclusions, Yoga System of Patānjali
placing approaching of absolute reality beyond thoughts, at point where mind
ityself casing to act.

Actually Yoga, as practical discipline to experience of most subtle

aspects of reality, used in more or less degrees in all systems of Indian
thought.

(5) MIMANSA
Maharishi Jaimini considered to be the founder of Pūrva-Mīmānsa system of
thought. His system concerns mostly with right interpretation of rituals and
texts containing in earlier portion of Vedas, or so called Karma-kāṅḍa. Main
work composed by him called Pūrva-Mīmānsā-sūtra. In his work he has
undertaken an attempt to investigate true nature of Dharma, or religion. He
refers to many authors contemporary to him in his book. Mīmānsāhere means
ʻsystematical investigationʼ. There however are two different Mīmānsas, one,
which is based on the teaching containing in earlier portion of Vedas,
particularly Brāhmaṇas, and called Pūrva-Mīmānsā. Second called Uttara-
Mīmānsā is dealing with the latest portion of Vedas, or Upaniṣads. Pūrva
stands for ʻprecedingʼ, and Uttara for ʻconcludingʼ. Two parts differs not only
by position of they are placed, but drastically dissimilar by the subjects they
are dealing with. If Pūrva-Mīmānsā concerned mostly with ritual part of
worship and performing sacrifices, Uttara-Mīmānsā deals mostly with
philosophical approaching of Ultimate reality.

(6) VEDANTA
Foundation of Vedānta philosophy usually attributed to Rishi Badarāyana. He
has made an attempt to logically define the Supreme principle, Brahman, in
the work written by him, ʻBrahma-sūtraʼ, which later became foundation of
Vedānta system of philosophy.

Later on the basis of this Sūtra, three separate schools are evolved, which
retain it as main work of their traditions, but each created different
commentary upon it. They are Advaita(non-dualism) founded by Śaṁkara at
8th century A.D., Vishistadvaita(qualified non-dualism)founded by Ramānuja
at 11th century A.D. and Dvaita(dualism) started by Madhavacharya(was born
at 1138 A.D.) at12th century A.D. All of them used Upaniṣads, the Bhagavat-
Gita and Brahma-sūtra, as triple basis of they schools. The Advaita states that
all world of phenomenal existence nothing more than illusion, and only Soul,
ʻthe real Selfʼ lifted at highest possible to reach level, ʻBrahmanʼ, has true
existence. The Vishistadvaitabelieved that ultimate Reality is one, but it
express itself as duality in phenomenal world. Dvaita or Dualism, accepts that
Both eternal Brachman and impermanent world have existence.