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| Home > Indian philosphy for Yoga > Astika Darshanas
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| | Astika Darshanas
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 The Vaisesika darsana which takes its name from the term Vishesa (particular, special or unique). It is most notable for its system of classification wherein the objects of experience are reduced to their fundamental categories.
Nyaya literally means "justice" or "that into which a thing goes back". It refers to the discovering of the root causes underlying happening and our knowledge about them. Whilst being extremely broad in its scope and overlapping considerably with the Vaisesika system, the Nyaya Darshan is best known for `its critical examination of the objects of knowledge by means of logical proof`.
The Purva-mimamsa darshana is by definition itself concerned with the investigation (mimamsa) of the early or `former` (purva) part of the Vedas. This concerns the so-called karma-kanda or `portion on (correct) action`, comprising the Samhitas and Brahmanas. Jaimini, the author of the Purva-Mimamsa-Sutra, introduces his work as an enquiry into dharma (i.e. true or right conduct).
To establish Vedic injunctions as the proper source of knowledge on this topic, he sets forth a highly sophisticated theory of language in which the relation is sometimes regarded merely as a branch of between the phonetic and the semantic content of a word i.e. between a word`s sound (Dhvani) and its meaning (Shabda) is held to be `inseparable` or `inborn`. Among many other things, the theory provides a basis from which to argue for the importance of the accurate pronunciation of mantras in both ritualistic and yogic contexts. In short, The Purva-mimamsa darshana deals mainly with the ritualistic elements of Vedic doctrine
The Uttara-mimamsa provides a comprehensive system of philosophy based on the later (Uttara) parts of the Vedas. This concerns with the jnana-kanda (`knowledge portion`), comprising the Aranyakas and the Upanishads. The Upanishads are regarded as one of three principal `pillars` of the Uttara mimamsa. The other two pillars being the Bhagavad-Gita and the Vedanta-Sutra.
The best-known sub-schools of Vedanta are:
(1) The Advaita (non-dual) Vedanta, based primarily upon the work of Sankaracharya (hereafter referred to as Sankara).
(2) The Visista-advaita (qualified non-dualist) Vedanta of Ramanuja (11th century C.E.).
(3) The Dvaita (dualist) Vedanta of Madhva (1197-1276 C.E.).
The first of these three sub-schools, i.e. the Advaita Vedanta of Sankara, has been the most influential of all Darshanas in India.
The term `dualism` denotes a system of metaphysics, which conveys that any reality, can be carried out in the form of at least two principles. The `non-dualist` view is that reality ultimately consists in a singular principle.
The arguments of and between the various schools of Vedanta are highly refined. Although the subject of dualism is still prevalent concerning Samkhya and Yoga.
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