An Introduction to Indian Philosophy

A note on any philosophical branch should start with a general outline of the total philosophical background of that geo-political area. Here, when I say Indian philosophy, it refers to different thoughts and traditions that originated in the Indian subcontinent.  

Generally speaking, none of the Indian philosophies speaks about a ‘God’ or a super natural power, they never think about a power which is not a part of the world.

Traditionally, Indian Philosophy is divided into two major systems called ‘Heterodox systems’ and ‘orthodox systems’ 

In the orthodox systems, there are Samkhya, Nyaya, Viseshikam, Yoga, Utharameemaamsa and poorvameemamsa.  These are normally viewed as pairs or duplex systems such as; Sankhya-Yoga, Nyaya-Viseshika, and Memamsa-Vedanda.  One is the theoretical aspect and the other is the practical aspect. Thus, Sankhya is the theoretical aspect and Yoga is the practical aspect, similarly all others.

Those who preach ‘Heterodoxy’ were called ‘Nasthikan’.  They recognize Vedas but denied its infallibility. The major systems in this group are Buddhism, Jainism and Lokayatham which is also known as Charvakanism.   

Both Heterodox and Orthodox systems (except for Charvakas) has a spiritual orientation, but spirit as a power (not as western spirit).  Both believed that ignorance is the root cause of worldly worries. Knowledge means divine transformation of life and emancipation of worldly worries, so liberation is the key word. 

From Buddha to Pathanjali, Sankaran to Ramanujam, all were emphasized on the psychological aspect of the Philosophy.    

Charvakanism or Lokayatham also known as Brahusptheeyam, is believed to be originated by Bruhaspathy. It is not sure that who this bruhuspathy is. But it was there even before Ramayana period. There are a number of references about lokayatham in Ramayana.  

They preached that the perception as the real and authentic knowledge. What happens in our mind is derived by our sense organs. Anything perceivable is only considered as valid knowledge. The primary ‘purusharthas’ are ‘Kama’ and ‘Ardha’ other pursuits are secondary. Hence Maximum pleasure is the ultimate aim.

This is just a very brief introduction.