Hinduism

:This article is about the Hindu religion; for other meanings of the word, see Hindu (disambiguation).

Hindu philosophy: the six Vedic schools of thought

:Main article: Hindu philosophy

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The six Astika or orthodox (accepting the authority of the Vedas) schools of Hindu philosophy are Nyaya, Vaisheshika, Samkhya, Yoga, Purva Mimamsa (also called just 'Mimamsa'), and Uttara Mimamsa (also called 'Vedanta'). The non-Vedic schools are called Nastika, or heterodox, and refer to Buddhism, Jainism and Lokayata. The schools that continue to affect Hinduism today are Purva Mimamsa, Yoga, and Vedanta. See Hindu philosophy for a discussion of the historical significance of Samkhya, Nyaya, and Vaisheshika.

Related Topics:
Nyaya - Vaisheshika - Samkhya - Yoga - Purva Mimamsa - Uttara Mimamsa - Buddhism - Jainism - Lokayata - Hindu philosophy

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Purva Mimamsa

The main objective of the Purva ("earlier") Mimamsa school was to establish the authority of the Vedas. Consequently this school's most valuable contribution to Hinduism was its formulation of the rules of Vedic interpretation. Its adherents believed that revelation must be proved by reasoning, that it should not be accepted blindly as dogma. This empirical and eminently sensible manner of religious application is key to the Sanatana/Hindu Dharma and was especially championed by rationalists like Adi Sankara and Swami Vivekananda.

Related Topics:
Mimamsa - Adi Sankara - Swami Vivekananda

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Yoga

The Yoga system is generally considered to have arisen from the Samkhya philosophy. The yoga referred to here, however, is specifically Raja Yoga (or meditational union). It is based on the sage Patanjali's extremely influential text entitled the Yoga Sutra, which is essentially a compilation and systematisation of meditational Yoga philosophy that came before. Upanishads and Bhagavad Gita are also indispensable literature in the study of Yoga.

Related Topics:
Yoga - Samkhya - Patanjali - Yoga Sutra - Upanishads - Bhagavad Gita

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The most significant difference from Samkhya is that the Yoga school not only incorporates the concept of Ishvara (a personal God) into its metaphysical world view but also that it holds Ishvara as the ideal upon which to meditate. This is because Ishvara is the only aspect of purusha (the infinite Divine Ground) that has not become entangled with prakrti (the temporal creative forces). It also utilises the Brahman/Atman terminology and concepts that are found in depth in the Upanishads, adopting Vedantic monist concepts. Realisation of the goal of Yoga is known as moksha or samadhi. It, like the Upanishads, seeks realisation of the Atman as being nothing other than the infinite Brahman through ethical (mind), physical (body) and meditational (soul) practices of one-pointedness on the 'one supreme truth.'

Related Topics:
Samkhya - Ishvara - Purusha - Brahman - Upanishad - Monist - Moksha - Samadhi

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Uttara Mimamsa: the three schools of Vedanta

The Uttara ("later") Mimamsa school is perhaps one of the cornerstone movements of Hinduism and certainly was responsible for a new wave of philosophical and meditative enquiry, renewal of faith, and cultural reform. Primarily associated with the Upanishads and their commentary by Badarayana, the Vedanta Sutras, Vedanta thought split into three groups, initiated by the thinking and writing of Adi Sankara. Most Hindu thought today in some way relates to changes affected by Vedantic thought, which focused on meditation, morality and focus on the one Self rather than on rituals and societal distinctions like caste.

Related Topics:
Upanishad - Badarayana - Vedanta Sutra - Adi Sankara - Vedantic - Caste

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The great debate between followers among the major Hindu philosophical school, Vedanta, from followers of Advaita philosophy on one hand and the strict theistic schools such as those of Ramanuja and Madhva on the other, focused on the true nature of Brahman, on whether Brahman was essentially attributeless or with attributes, i.e., a personal Supreme Being.

Related Topics:
Advaita - Ramanuja - Madhva - Brahman

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Pure monism: Advaita

Advaita literally means "not two"; thus this is what we refer to as a monistic (or non-dualistic) system, which emphasises oneness. Its consolidator was Sankara (788?-820?). Sankara expounded his theories largely based on previous teachings of the Upanishads and his own guru Govinda Bhagavadpada. By analysis of experiential consciousness, he exposed the relative nature of the world and established the non-dual reality of Brahman in which Atman (the individual soul) and Brahman (the ultimate reality) are identified absolutely. It is not merely philosophy, but a conscious system of applied ethics and meditation, all geared towards attaining peace and understanding of truth. Adi Sankara denounced caste and meaningless ritual as foolish, and in his own charismatic manner, exhorted the true devotee to meditate on God's love and apprehend truth.

Related Topics:
Sankara - 788 - 820 - Upanishad - Guru - Govinda Bhagavadpada - Atman - Brahman - Caste - Ritual

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To Advaitists (nondualists) Ultimate Truth is best expressed as Nirguna Brahman, or God without form, or God without personal attributes; indeed, some might go so far as to say it is not 'God' but something beyond. However, even that definition can be limiting. Nirguna Brahman can never be described as that as It transcends all definitions. All personal forms of God such as Vishnu or Shiva are different aspects of God in personal form or God with attributes, Saguna Brahman. God's energy is personified as Devi, the Divine Mother. For Vaishnvaites who follow Ramanuja's philosophy, Devi is Lakshmi, who is the Mother of all and who pleads with Vishnu for mankind who is entrenched in sin. For Shaivites, Devi is Parvati. For Shaktas, who worship Devi, Devi is the personal form of God to attain the impersonal Absolute, God, i.e., Shiva. For them, Shiva is personified as God without attributes. See Advaita for more.

Related Topics:
Nirguna Brahman - Vishnu - Shiva - Saguna Brahman - Advaita

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Qualified monism: Vishistadvaita

Ramanuja (1040 - 1137) was the foremost proponent of the concept of Sriman Narayana as the supreme Brahman. He taught that Ultimate reality had three aspects: Isvara (Vishnu), cit (soul) and acit (matter). Vishnu is the only independent reality, while souls and matter are dependent on God for their existence. Because of this qualification of Ultimate reality, Ramanuja's system is known as qualified non-dualism.

Related Topics:
Ramanuja - 1040 - 1137

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Dualism: Dvaita

Like Ramanuja, Madhva (1238 - 1317) identified God with Vishnu, but his view of reality was purely dualistic in that he understood a fundamental differentiation between the ultimate Godhead and the individual soul, and the system is therefore called Dvaita (dualistic) Vedanta.

Related Topics:
Madhva - 1238 - 1317 - God

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