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Hindu philosophy also includes several sub-schools of theistic philosophies that integrate ideas from two or more of the six orthodox philosophies. Examples of such schools include: Pāśupata Śaiva, Śaiva siddhānta, Pratyabhijña, Raseśvara and Vaiṣṇava.
The six most studied Āstika schools of Indian philosophies, sometimes referred to as orthodox schools, are Nyāyá, Vaiśeṣika, Sāṃkhya, Yoga, Mīmāṃsā, and Vedānta. The five most studied Nāstika schools of Indian philosophies, sometimes referred to as heterodox schools, are Buddhism, Jainism, Chārvāka, Ājīvika, and Ajñana.
Of the historical division into six darsanas (philosophies), two schools, Vedanta and Yoga, are currently the most prominent. [72] The six āstika schools of Hindu philosophy, which recognise the authority of the Vedas are: Sānkhya, Yoga, Nyāya, Vaisheshika, Mimāmsā, and Vedānta. [19] [20]
Hinduism comprises a large array of religious and philosophical movements primarily found in the Indian subcontinent. Most of it is based on ideas that partially align with the Vedas and thus includes the six orthodox schools of Indian philosophy, known as the astika schools, or more generally as the six branches of Hindu philosophy .
The neo-Vedantins argued that the six orthodox schools of Hindu philosophy were perspectives on a single truth, all valid and complementary to each other. [164] Halbfass (2007 , p. 307) sees these interpretations as incorporating western ideas [ 165 ] into traditional systems, especially Advaita Vedanta . [ 166 ]
Other Hindu sources argue that certain systems of Shaiva tantra should be considered heterodox due to its deviations from the Vedic tradition. [29] One of the most common list of Hindu orthodox schools is the "six philosophies" (ṣaḍ-darśana), which are: [30]
Hinduism as it is commonly known can be subdivided into a number of major currents. Of the historical division into six darsanas (philosophies), two schools, Vedanta and Yoga, are currently the most prominent. [14]
Hinduism identifies six pramanas as correct means of accurate knowledge and to truths: Pratyakṣa (evidence/ perception), Anumāna (inference), Upamāna (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), Anupalabdhi (non-perception, negative/cognitive proof) and Śabda (word, testimony of past or present reliable experts).