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    The document discusses heterodox and orthodox systems in Indian philosophy. It introduces Carvaka, Jainism and Buddhism as heterodox systems. It then discusses six orthodox systems - Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. It provides details on the three prominent schools of Vedanta - Advaita, Vishistadvaita and Dvaita. It also discusses Shaivism and Vaishnavism.

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    The document discusses heterodox and orthodox systems in Indian philosophy. It introduces Carvaka, Jainism and Buddhism as heterodox systems. It then discusses six orthodox systems - Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. It provides details on the three prominent schools of Vedanta - Advaita, Vishistadvaita and Dvaita. It also discusses Shaivism and Vaishnavism.

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    Indian Philosophy Vol. 1

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    The document discusses heterodox and orthodox systems in Indian philosophy. It introduces Carvaka, Jainism and Buddhism as heterodox systems. It then discusses six orthodox systems - Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. It provides details on the three prominent schools of Vedanta - Advaita, Vishistadvaita and Dvaita. It also discusses Shaivism and Vaishnavism.

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    4 views1 page

    Block-1 7

    Uploaded by

    mail2sasi
    The document discusses heterodox and orthodox systems in Indian philosophy. It introduces Carvaka, Jainism and Buddhism as heterodox systems. It then discusses six orthodox systems - Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa and Vedanta. It provides details on the three prominent schools of Vedanta - Advaita, Vishistadvaita and Dvaita. It also discusses Shaivism and Vaishnavism.

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    nāstikas and those which accept the validity of Veda are called the orthodox

    systems or āstikas. Cārvāka, Jainism and Buddhism are nāstika or heterodox


    systems. The fourth block is on the Heterodox Systems, which includes four
    units. This block introduces Metaphysics, epistemology and ethics of Cārvaka,
    Jain and Buddhist Schools. In this block you will study the early Buddhism
    and also various schools of Buddhism. You will see the development of not
    only Buddhism, but also the glimps of dialogical tradition of Indian Philosophy.
    How the various interpretations of one text or one teaching give birth of many
    philosophical positions. It is not only true for Buddhism, but also true for All
    Indian Philosophical systems.
    The final block is on the Orthodox Systems which includes five units. All Indian
    philosophies can be seen to have a common theme of unity and diversity (advaita
    and dvaita) in their understanding and interpretation of reality, and attempt to
    explain the attainment of liberation (moks̩ a). They had been formulated chiefly
    from 1,500 BC to a few centuries A.D, with critical investigations and creative
    ways of philosophically interpreting even socio-political-economic issues of
    existential importance continuing up to as late as the 21 century by Amartya Sen
    and others. The units of this block discuss metaphysics, epistemology, ethics,
    idea of God, salvation of Nyāya, Vaiśes̩ ika, Sāṅkhya, Yoga, and Mīmāṁsā. This
    block also discusses various different views found in a school. Nyāya-Vaiśes̩ ika
    and Sāṅkhya- Yoga, Mīmāṁsā-Vedānta is considered as an allied system of
    Indian school of thought.
    This block also discusses the philosophies of Vedānta schools and Bhakti
    Sampradāya (Bhakti Schools/cults). The literal meaning of the term Vedānta
    is “the end of the Vedas, the concluding parts of the Vedas, the culmination
    of the Vedic teaching and wisdom”. Thus the term is originally referred to
    the Upanis̩ ads, the last literary products of the Vedic period. The views of the
    Upanis̩ ads also constitute the final aim of the Veda, or the essence of the Vedas.
    . However, Vedānta has subsequently come to include the various elaborations
    and interpretations of the Upanis̩ ads. Thus the Upanis̩ ads abound in terse and
    aphoristic statements replete with inspiring meanings. Scintillating significance
    and dynamic intuition are packed into such short and powerful utterances.
    Precisely for these reasons the Upanis̩ ads give rise to diverse interpretations. In
    course of time, there emerged different schools of Vedānta, the prominent ones
    being Advaita (non-dualism) of Śaṁkara, Viśis̩ t̩ ādvaita (Qualified Nondualism)
    of Rāmānuja and Dvaita (Dualism) of Madhva. Each of these is going to be
    explored in detail, in the units two, three and four of the block. The final unit is
    on Śaivism and Vais̩ n̩ avism, which are two very popular forms of Hindu faith
    with large numbers of followers. Lord Śiva and Lord Vis̩ n̩ u are worshiped as
    Supreme Being respectively in these religious traditions. However, in popular
    Hinduism Śiva is one of the Trinity and carries on the function of Annihilation,
    while Brahmā and Vis̩ n̩ u are said to be the Gods of creation and sustenance
    respectively. Both Śaivism and Vais̩ n̩ avism have diversified religious beliefs and
    practices. Various sects of them are found all over India. They are considered
    to be very ancient faiths in India. There are few direct and indirect references
    to these gods in the Vedas too. Nevertheless Vedic understanding of Siva and
    Vishnu was not very much developed as to regard them as Supreme Being. As a
    result of medieval bhakti movements these religious traditions have witnessed a
    development both in the religious sphere and in the philosophical sphere.

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