Indian philosophy

Indian philosophy consists of philosophical traditions of the Indian subcontinent. The philosophies are often called darśana meaning, "to see" or "looking at."^[2][3] Ānvīkṣikī means “critical inquiry” or “investigation." Unlike darśana, ānvīkṣikī was used to refer to Indian philosophies by classical Indian philosophers, such as Chanakya in the Arthaśāstra.^[3][4]

Indian philosophical traditions

Yajnavalkya (c. 8th century BCE), an important Vedic sage associated with the thought of the early Upanishads.[1] Jain philosophy was propagated by Tirthankaras, notably Parshvanatha (c. 872 – c. 772 BCE) and Mahavira (c. 549–477 BCE). Buddhist philosophy was founded by Gautama Buddha (c. 563–483 BCE). Sikh philosophy was developed by Guru Gobind Singh (c. 1666–1708 CE).

A traditional Hindu classification divides āstika and nāstika schools of philosophy, depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.^[5][6][7] (though there are exceptions to the latter two: Mimamsa and Samkhya respectively).

There are six major (āstika) schools of Vedic philosophy—Nyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā and Vedanta—and five major non-Vedic or heterodox (nāstika or sramanic) schools—Jain, Buddhist, Ajivika, Ajñana, and Charvaka. The āstika group embraces the Vedas as an essential source of its foundations, while the nāstika group does not. However, there are other methods of classification; Vidyaranya for instance identifies sixteen schools of Indian philosophy by including those that belong to the Śaiva and Raseśvara traditions.^[8][9]

The main schools of Indian philosophy were formalised and recognised chiefly between 500 BCE and the late centuries of the Common Era.^{[citation needed]} Some schools like Jainism, Buddhism, Yoga, Śaiva and Vedanta survived, but others, like Ajñana, Charvaka and Ājīvika did not.

Ancient and medieval era texts of Indian philosophies include extensive discussions on ontology (metaphysics, Brahman-Atman, Sunyata-Anatta), reliable means of knowledge (epistemology, Pramanas), value system (axiology) and other topics.^{[10][page needed][11][12][13]}

Common themes

Indian philosophies share many concepts such as dharma, karma, samsara, dukkha, renunciation, meditation, with almost all of them focusing on the ultimate goal of liberation of the individual from dukkha and samsara through diverse range of spiritual practices (moksha, nirvana).^[14] While many sutra texts explicitly mention that the work leads to moksha, Indian philosophy is not exclusively concerned with moksha.^[15]

They differ in their assumptions about the nature of existence as well as the specifics of the path to the ultimate liberation, resulting in numerous schools that disagreed with each other. Their ancient doctrines span the diverse range of philosophies found in other ancient cultures.^[16]

Hindu traditions

Main articles: Hindu philosophy, Hinduism, Vedas, and Upanishads

Hindu philosophy has a diversity of traditions and numerous saints and scholars, such as Adi Shankara of Advaita Vedanta school.

Some of the earliest surviving Indian philosophical texts are the Upanishads of the later Vedic period (1000–500 BCE), which are considered to preserve the ideas of Brahmanism. Indian philosophical traditions are commonly grouped according to their relationship to the Vedas and the ideas contained in them. Jainism and Buddhism originated at the end of the Vedic period, while the various traditions grouped under Hinduism mostly emerged after the Vedic period as independent traditions.

Hindu philosophy classify Indian philosophical traditions as either orthodox (āstika) or heterodox (nāstika), depending on whether they accept the authority of the Vedas and the theories of brahman and ātman found therein.^[5][6] Besides these, the "heterodox" schools that do not accept the authority of the Vedas include Buddhism, Jainism, Ajivika and Charvaka.^[17][18][19]

This orthodox-heterodox terminology is a scholarly construct found in later Indian sources (and in Western sources on Indian thought) and not all of these sources agree on which system should be considered "orthodox".^[20][21] As such there are various heresiological systems in Indian philosophy.^[7] Some traditions see "orthodox" as a synonym for "theism" and "heterodox" as a synonym for atheism.^[22] Other Hindu sources argue that certain systems of Shaiva tantra should be considered heterodox due to its deviations from the Vedic tradition.^[23]

One of the most common list of Hindu orthodox schools is the "six philosophies" (ṣaḍ-darśana), which are:^[24]

• Sāṃkhya (school of "Enumeration"), a philosophical tradition which regards the universe as consisting of two independent realities: puruṣa (the perceiving consciousness) and prakṛti (perceived reality, including mind, perception, kleshas, and matter) and which describes a soteriology based on this duality, in which purush is discerned and disentangled from the impurities of prakriti. It has included atheistic authors as well as some theistic thinkers, and forms the basis of much of subsequent Indian philosophy.
• Yoga, a school similar to Sāṃkhya (or perhaps even a branch of it) which accepts a personal god and focuses on yogic practice.
• Nyāya (the "Logic" school), a philosophy which focuses on logic and epistemology. It accepts four kinds of Pramā (valid presentation): (1) perception, (2) inference, (3) comparison or analogy, (4) word or testimony.^[25] Nyāya defends a form of direct realism and a theory of substances (dravya).
• Vaiśeṣika (the school of "Characteristics"), closely related to the Nyāya school, this tradition focused on the metaphysics of substance, and on defending a theory of atoms. Unlike Nyāya, they only accept two pramanas: perception and inference.
• Pūrva-Mīmāṃsā (the school of "Prior Investigation" [of the Vedas]), a school which focuses on exegesis of the Vedas, philology and the interpretation of Vedic ritual.
• Vedānta ("the end of the Vedas", also called Uttara Mīmāṃsā), focuses on interpreting the philosophy of the Upanishads, particularly the soteriological and metaphysical ideas relating to Atman and Brahman.

Sometimes these six are coupled into three groups for both historical and conceptual reasons: Nyāya-Vaiśeṣika, Sāṃkhya-Yoga, and Mīmāṃsā-Vedānta. Each tradition also included different currents and sub-schools. For example, Vedānta was divided among the sub-schools of Advaita (non-dualism), Visishtadvaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualistic non-dualism), Suddhadvaita (pure non-dualism), and Achintya Bheda Abheda (inconceivable oneness and difference).

The doctrines of the Vedas and Upanishads were interpreted differently by these six schools, with varying degrees of overlap. They represent a "collection of philosophical views that share a textual connection", according to Chadha 2015.^[26] They also reflect a tolerance for a diversity of philosophical interpretations within Hinduism while sharing the same foundation.^[27]

Hindu philosophers of the orthodox schools developed systems of epistemology (pramana) and investigated topics such as metaphysics, ethics, psychology (guṇa), hermeneutics, and soteriology within the framework of the Vedic knowledge, while presenting a diverse collection of interpretations.^{[28][29][30][31]} The commonly named six orthodox schools were the competing philosophical traditions of what has been called the "Hindu synthesis" of classical Hinduism.^[32][33][34]

All these systems are not the only "orthodox" systems of philosophy, as numerous sub-schools developed throughout the history of Hindu thought. They are however the most well known Hindu philosophical traditions.

In addition to the six systems, the Hindu philosopher Vidyāraṇya (ca. 1374–1380) also includes several further Hindu philosophical systems in his Sarva-darśana-saṃgraha (A Compendium of all the Philosophical Systems):^[8]

• Paśupata, a school of Shaivism founded by Nakulisa
• Shaiva Siddhantha, a theistic and dualistic school of Shaivism, which is influenced by Samkhya, and expands the Samkhya system further.
• Pratyabhijña (the school of "Recognition"), which defends an idealistic monism and part of the Kashmir Shaivism tradition of Tantric Shaivism
• Pāṇini Darśana, a tradition focusing on Sanskrit linguistics and grammar which also developed the theory of sphoṭavāda under Bhartṛhari, a theory which places speech and sound at the center of its metaphysics.
• Raseśvara, an alchemical school which advocated the use of mercury as a way to attain enlightenment.

Śramaṇic traditions

Main article: Śramaṇa

Several non-Vedic traditions of thought also flourished in ancient India and they developed their own philosophical systems. The Śramaṇa movement included various traditions which did not accept the Brahmanical religion of the Vedas. These non-Vedic schools gave rise to a diverse range of ideas about topics like the atman, atomism, ethics, materialism, atheism, agnosticism, free will, asceticism, family life, ahimsa (non-violence) and vegetarianism.^[35] Notable philosophies that arose from the Śramaṇa movement were Jainism, early Buddhism, Charvaka, Ajñana and Ājīvika.^[36]

Indian Śramaṇa movements became prominent in the 5th and 4th centuries BCE, and even more so during the Mauryan period (c. 322–184 BCE). Jainism and Buddhism were especially influential. These traditions influenced all later forms of Indian philosophy who either adopted some of their ideas or reacted against them.^[37]

Ajñana philosophy

Main article: Ajñana

Ajñana was one of the nāstika or "heterodox" schools of ancient Indian philosophy, and the ancient school of radical Indian skepticism. It was a Śramaṇa movement and a major rival of early Buddhism and Jainism. Their ideas are recorded in Buddhist and Jain texts. They held that it was impossible to obtain knowledge of metaphysical nature or ascertain the truth value of philosophical propositions; and even if knowledge was possible, it was useless and disadvantageous for final salvation. They were sophists who specialised in refutation without propagating any positive doctrine of their own.

Jain philosophy

Main articles: Jain philosophy and Jainism

Rishabhanatha, believed to have lived over a million years ago, is considered the founder of Jain religion in the present time cycle.

Jain philosophy is the oldest Indian philosophy that separates body (matter) from the soul (consciousness) completely.^[38] Jainism was revived and re-established after Mahavira, the last and the 24th Tirthankara, synthesised and revived the philosophies and promulgations of the ancient Śramaṇic traditions laid down by the first Jain tirthankara Rishabhanatha millions of years ago.^[39] According to Dundas, outside of the Jain tradition, historians date the Mahavira as about contemporaneous with the Buddha in the 5th-century BCE, and accordingly the historical Parshvanatha, based on the c. 250-year gap, is placed in 8th or 7th century BCE.^[40]

Jainism is a Śramaṇic religion and rejected the authority of the Vedas. However, like all Indian religions, it shares the core concepts such as karma, ethical living, rebirth, samsara and moksha. Jainism places strong emphasis on asceticism, ahimsa (non-violence) and anekantavada (relativity of viewpoints) as a means of spiritual liberation, ideas that influenced other Indian traditions.^[41]

Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. According to the Jain philosophy, the world (Saṃsāra) is full of hiṃsā (violence). Therefore, one should direct all his efforts in attainment of Ratnatraya, that are Samyak Darshan (right perception), Samyak Gnana (right knowledge) and Samyak Chàritra (right conduct) which are the key requisites to attain liberation.^[42]

Buddhist philosophy

Main articles: Buddhist philosophy and Early Buddhist schools

The Buddhist philosophy is based on the teachings of the Buddha.

Buddhist philosophy refers to several traditions which can be traced back to the teachings of Siddhartha Gautama, the Buddha ("awakened one"). Buddhism is a Śramaṇa religion, but it contains novel ideas not found or accepted by other Śramaṇa religions, such as the Buddhist doctrine of not-self (anatta). Buddhist thought is also influenced by the thought of the Upanishads.^[43]

Buddhism and Hinduism mutually influenced each other and shared many concepts, however it is now difficult to identify and describe these influences.^[44] Buddhism rejected the Vedic concepts of Brahman (ultimate reality) and Atman (soul, self) at the foundation of Hindu philosophies.^{[45][46][47][48]}

Buddhism shares many philosophical views with other Indian systems, such as belief in karma – a cause-and-effect relationship, samsara – ideas about cyclic afterlife and rebirth, dharma – ideas about ethics, duties and values, impermanence of all material things and of body, and possibility of spiritual liberation (nirvana or moksha).^[49][50] A major departure from Hindu and Jain philosophy is the Buddhist rejection of an eternal soul (atman) in favour of anatta (non-Self).^{[46][51][52][53][54]} After the death of the Buddha, several competing philosophical systems termed Abhidharma began to emerge as ways to systematize Buddhist philosophy.^[55]

Schools of thought

The main traditions of Buddhist philosophy in India (from 300 BCE to 1000 CE) can be divided into Mahayana schools and non-Mahayana schools (sometimes called Śrāvakayāna schools, Nikaya Buddhism, "Mainstream" Buddhism or Hinayana, "inferior" or "lesser" vehicle, a term used only in Mahayana to refer to non-Mahayana traditions).^[56] The Mahayana schools accepted the Mahayana sutras and studied the works of Mahayana philosophers like Nagarjuna. The non-Mahayana schools drew their philosophical doctrines from the Tripitaka and on the Abhidharma treatises.

Śrāvakayāna schools (non-Mahayana):

• The Mahāsāṃghika ("Great Community") tradition (which included numerous sub-schools, all are now extinct). A key doctrine of this tradition was the supramundane and transcendent nature of the Buddha (lokottaravada).
• The schools of the Sthavira ("Elders") tradition:
  • Vaibhāṣika ("Commentators") also known as the Sarvāstivāda-Vaibhāśika, was an Abhidharma tradition that composed the "Great Commentary" (Mahāvibhāṣa). They were known for their defense of the doctrine of "sarvāstitva" (all exists), which is a form of eternalism regarding the philosophy of time. They also supported direct realism and a theory of substances (svabhāva).
  • Sautrāntika ("Those who uphold the sutras"), a tradition which did not see the northern Abhidharma as authoritative, and instead focused on the Buddhist sutras. They disagreed with the Vaibhāṣika on several key points, including their eternalistic theory of time, their direct realism and their realist theory of nirvana.
  • Pudgalavāda ("Personalists"), which were known for their controversial theory of the "person" (pudgala) which is what undergoes rebirth and attain awakening. They are now extinct.
  • Vibhajyavāda ("The Analysts"), a widespread tradition which reached Kashmir, South India and Sri Lanka. A part of this school has survived into the modern era as the Southeast Asian Theravada tradition. Their orthodox positions can be found in the Kathavatthu. They rejected the views of the Pudgalavāda and of the Vaibhāṣika among others.

Mahāyāna traditions:

A Japanese depiction of Nagarjuna, one of the greatest Buddhist philosophers and founder of Madhyamaka

The Mahāyāna ("Great Vehicle") movement (c. 1st century BCE onwards) included new ideas and scriptures (Mahayana sutras). These philosophical traditions differ significantly from other schools of Buddhism, and include metaphysical doctrines which are not accepted by the other Buddhist traditions. Mahayana thought focuses on the universal altruistic ideal of the bodhisattva, a being who is on the path to Buddhahood for the sake of all living beings. It also defends the doctrine that there are limitless number of Buddhas throughout limitless numbers of universes. These Indian traditions are the main source of modern Tibetan Buddhism and of modern East Asian Buddhism.

The main Indian Mahayana schools of philosophy are:

• Madhyamaka ("Middle way" or "Centrism") founded by Nagarjuna. Also known as Śūnyavāda (the emptiness doctrine) and Niḥsvabhāvavāda (the no svabhāva doctrine), this tradition focuses on the idea that all phenomena are empty of any essence or substance (svabhāva).
• Yogācāra ("Yoga-praxis"), an idealistic school which held that only consciousness exists, and thus was also known as Vijñānavāda (the doctrine of consciousness).
• The Dignāga-Dharmakīrti tradition is an influential school of thought which focused on epistemology, or pramāṇa ('means of knowledge'). They generally followed the doctrine of Vijñānavāda.
• Some scholars see the Tathāgatagarbha ("Buddha womb/source") or "buddha-nature" texts as constituting a third "school" of Indian Mahāyāna thought.^[57]
• Vajrayāna (also known as Mantrayāna, Tantrayāna, Secret Mantra, and Tantric Buddhism) is often placed in a separate category due to its unique tantric theories and practices.

Many of these philosophies were brought to other regions, like Central Asia and China. After the disappearance of Buddhism from India, some of these philosophical traditions continued to develop in the Tibetan Buddhist, East Asian Buddhist and Theravada Buddhist traditions.^[58][59]

Monastic life has been a part of all Indian philosophy traditions. Mendicant caves of extinct Ājīvikas in Bihar.^[60]

Ājīvika philosophy

Main article: Ājīvika

The philosophy of Ājīvika was founded by Makkhali Gosala, it was a Śramaṇa movement and a major rival of early Buddhism and Jainism.^[61] Ājīvikas were organised renunciates who formed discrete monastic communities prone to an ascetic and simple lifestyle.^[62]

Original scriptures of the Ājīvika school of philosophy may once have existed, but these are currently unavailable and probably lost. Their theories are extracted from mentions of Ajivikas in the secondary sources of ancient Indian literature, particularly those of Jainism and Buddhism which polemically criticized the Ajivikas.^[63] The Ājīvika school is known for its Niyati doctrine of absolute determinism (fate), the premise that there is no free will, that everything that has happened, is happening and will happen is entirely preordained and a function of cosmic principles.^[63][64] Ājīvika considered the karma doctrine as a fallacy.^[65] Ājīvikas were atheists^[66] and rejected the authority of the Vedas, but they believed that in every living being is an ātman – a central premise of Hinduism and Jainism.^[67][68]

Charvaka philosophy

Main article: Charvaka

Charvaka (Sanskrit: चार्वाक; IAST: Cārvāka), also known as Lokāyata, is an ancient school of Indian materialism.^[69] Charvaka holds direct perception, empiricism, and conditional inference as proper sources of knowledge, embraces philosophical skepticism and rejects ritualism and supernaturalism.^{[70][71][72][73][74]} It was a popular belief system in ancient India.^{[lower-alpha 1]}

The etymology of Charvaka (Sanskrit: चार्वाक) is uncertain. Bhattacharya quotes the grammarian Hemacandra, to the effect that the word cārvāka is derived from the root carv, 'to chew' : "A Cārvāka chews the self (carvatyātmānaṃ cārvākaḥ). Hemacandra refers to his own grammatical work, Uṇādisūtra 37, which runs as follows: mavāka-śyāmāka-vārtāka-jyontāka-gūvāka-bhadrākādayaḥ. Each of these words ends with the āka suffix and is formed irregularly". This may also allude to the philosophy's hedonistic precepts of "eat, drink, and be merry".

Brihaspati is traditionally referred to as the founder of Charvaka or Lokāyata philosophy, although some scholars dispute this.^[76][77] During the Hindu reformation period in the first millennium BCE, when Buddhism was established by Gautama Buddha and Jainism was re-organized by Parshvanatha, the Charvaka philosophy was well documented and opposed by both religions.^[78] Much of the primary literature of Charvaka, the Barhaspatya sutras, were lost either due to waning popularity or other unknown reasons.^[79] Its teachings have been compiled from historic secondary literature such as those found in the shastras, sutras, and the Indian epic poetry as well as in the dialogues of Gautama Buddha and from Jain literature.^[79][80] However, there is text that may belong to the Charvaka tradition, written by the skeptic philosopher Jayarāśi Bhaṭṭa, known as the Tattvôpaplava-siṁha, that provides information about this school, albeit unorthodox.^[81][82]

One of the widely studied principles of Charvaka philosophy was its rejection of inference as a means to establish valid, universal knowledge, and metaphysical truths.^[83][84] In other words, the Charvaka epistemology states that whenever one infers a truth from a set of observations or truths, one must acknowledge doubt; inferred knowledge is conditional.^[85]

Comparison of Indian philosophies

The Indian traditions subscribed to diverse philosophies, significantly disagreeing with each other as well as orthodox Indian philosophy and its six schools of Hindu philosophy. The differences ranged from a belief that every individual has a soul (self, atman) to asserting that there is no soul,^{[46][51][52][53][86]} from axiological merit in a frugal ascetic life to that of a hedonistic life, from a belief in rebirth to asserting that there is no rebirth.^[87]

Comparison of ancient Indian philosophies

	Ājīvika	Early Buddhism	Mahayana Buddhism	Charvaka	Jainism	Vedanta	Samkhya/ Yoga	Nyaya/ Vaisheshika	Mimamsa
Karma	Denies[65][88]	Affirms, but not everything is caused by karma.[87][89] Karma is only one of the constraints. (Niyama)	Affirms	Denies[87]	Affirms[87]	Affirms	Affirms	Affirms	Denies
Samsara, Rebirth	Affirms	Affirms[90]	Affirms	Denies[91]	Affirms[87]	Affirms <[92]	Affirms [93]	Affirms [94]	Denies [95]
Ascetic life	Affirms	Affirms, but rejects extreme asceticism in favor of a more moderated version, the "Middle Way".[96]	Affirms middle way	Denies[87]	Affirms	Affirms as Sannyasa[97]	Affirms as Sannyasa[97]	Affirms as Sannyasa[97]	Denies
Rituals, Bhakti	Affirms	Affirms, optional[98] (Pali: Bhatti)	Affirms (Mahayana rites)	Denies	Affirms, optional[99]	Theistic school: Affirms, optional[100] Others: Deny[101][102][103][104][105]	Vaishnavite and Shaivite Schools: Affirm, Others: Deny	Affirms, mandatory
Ahimsa and Vegetarianism	Affirms	Acts of violence which are purposeful have karmic consequences. Buddhism does not explicitly prohibit ordinary people (lay people) from eating meat[106] However, goods that contribute to or are a result of violence should not be traded.[107]	Affirmed in numerous Mahayana sutras		Strongest proponent of non-violence; Vegetarianism to avoid violence against animals[108]	Affirms as highest virtue, but Just War affirmed Vegetarianism encouraged, but choice left to the Hindu[109][110]	Affirms as highest virtue, but Just War affirmed Vegetarianism encouraged, but choice left to the Hindu[109][111]	Affirms as highest virtue, but Just War affirmed Vegetarianism encouraged, but choice left to the Hindu[109][112]	Affirms as highest virtue, but Just War affirmed Vegetarianism encouraged, but choice left to the Hindu[109][113]
Free will	Denies[64]	Buddhists believe in neither absolute free will, nor determinism.[114] It preaches a middle doctrine of dependent arising - pratītyasamutpāda.	Will is a dependent arising	Affirms	Affirms	Advaita and Vishishtadvaita: Deny through theory of vivartavada and determinism, Dvaita Vedanta: Affirms	Denies	Denies	Affirms
Maya	Affirms[115]	Affirms (prapañca)[116]	Affirms	Denies	Affirms	Advaita: Affirms[117][118] Dvaita: Denies	Denies	Denies	Denies
Atman (Soul, Self)	Affirms	Denies[46][51][52][53][86]	An atmavada is taught in Buddha-nature sources, but it is rejected in other Mahayana sources	Denies[119]	Affirms[120]	Affirms	Affirms	Affirms	Affirms
Creator god	Denies	Denies[121]	Denies	Denies	Denies	Advaita denies a creator god and states that avidya (ignorance) is the source of creation, Dvaita: Affirm[122] Others: Deny[123][124]	Samkhya: Denies, Yoga: Affirms	Theistic Schools: Affirm, Others: Deny	Denies
Epistemology (Pramana)	Pratyakṣa, Anumāṇa, Śabda	Pratyakṣa, Anumāṇa[31][125]	Pratyakṣa, Anumāṇa	Pratyakṣa[82]	Pratyakṣa, Anumāṇa, Śabda[31]	Advaita Vedanta: Six [31][30] Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation), Anupalabdi (non-perception, negative/cognitive proof), Śabda (Reliable testimony), Dvaita and Vishishtadvaita: Three Pratyakṣa (perception), Anumāṇa (inference), Śabda (Reliable testimony)	Three: Pratyakṣa (perception), Anumāṇa (inference), Śabda (Reliable testimony)	Vaisheshika: Two Pratyakṣa (perception), Anumāṇa (inference), Nyaya: Four Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Śabda (Reliable testimony)	Five: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation), Śabda (Reliable testimony)
Epistemic authority	Denies: Vedas	Affirms: Tripitaka[126] Denies: Vedas	Affirms: Tripitaka, Mahayana sutras	Denies: Vedas	Affirms: Jain Agamas Denies: Vedas	Affirm: Vedas, Upanishads and Bhagavad-Gita,[lower-alpha 2]	Affirm: Vedas, Upanishads and Yoga: Bhagavad-Gita,[lower-alpha 3]	Affirm: Vedas,[lower-alpha 4]	Affirm: Vedas,[lower-alpha 5]
Salvation (Soteriology)	Samsdrasuddhi[128]	Nirvana[129]	Buddhahood	Denies	Siddha,[130] Nirvana	Advaita: Jivanmukti[131] Dvaita, theistic: Videhamukti	Jivanmukti[132]	Moksha	Heaven
Metaphysics (Ultimate Reality)		The Buddha of the early texts does not focus on metaphysical questions but on ethical and spiritual training and in some cases, he dismisses certain metaphysical questions as unhelpful and indeterminate Avyakta, which he recommends should be set aside. The development of systematic metaphysics arose after the Buddha's death with the rise of the Abhidharma traditions.[133]	Anti-foundationalism (Madhyamaka), Idealism (Yogacara)	Material elements	Anekāntavāda[134]	Advaita: Brahman[135][136][137] Dvaita: God and various Jivatmans	Samkhya: Purusha and Prakriti, Yoga: Purusha, Ishvara, Prakriti	Atman, Buddhi, Chitta, Material World (atoms, especially in Vaisheshika)	Atman and material world

Political philosophy

The Arthashastra, attributed to the Mauryan minister Chanakya, is one of the early Indian texts devoted to political philosophy. It is dated to 4th century BCE and discusses ideas of statecraft and economic policy. The Kural text, attributed to Valluvar and dated to around 5th century CE, deals with ahimsa and morality, extending them to political philosophy and love.^{[138]: 7–16 [139]: 156–168}

The political philosophy most closely associated with modern India is the one of ahimsa (non-violence) and Satyagraha, popularised by Mahatma Gandhi during the Indian struggle for independence. In turn it influenced the later independence and Civil Rights movements, especially those led by Martin Luther King Jr. and Nelson Mandela. Prabhat Ranjan Sarkar's Progressive Utilization Theory^[140] is also a major socio-economic and political philosophy.^[141]

Integral humanism was a set of concepts drafted by Upadhyaya as political program and adopted in 1965 as the official doctrine of the Jan Sangh.

Upadhyaya considered that it was of utmost importance for India to develop an indigenous economic model with a human being at center stage. This approach made this concept different from Socialism and Capitalism. Integral Humanism was adopted as Jan Sangh's political doctrine and its new openness to other opposition forces made it possible for the Hindu nationalist movement to have an alliance in the early 1970s with the prominent Gandhian Sarvodaya movement going on under the leadership of J. P. Narayan. This was considered to be the first major public breakthrough for the Hindu nationalist movement.

Influence

In appreciation of subtlety and truth of the Indian philosophy, T. S. Eliot wrote that the great philosophers of India "make most of the great European philosophers look like schoolboys".^[142][143] Arthur Schopenhauer used Indian philosophy to improve upon Kantian thought. In the preface to his book The World As Will And Representation, Schopenhauer writes that one who "has also received and assimilated the sacred primitive Indian wisdom, then he is the best of all prepared to hear what I have to say to him."^[144] The 19th-century American philosophical movement Transcendentalism was also influenced by Indian thought.^[145][146]

See also

• India portal
• Philosophy portal
• Religion portal

• List of Indian philosophers
• Affectionism
• Ancient Indian philosophy
• Hindu philosophy
• M. Hiriyanna
• Indian art
• Indian logic
• Indian psychology
• Svayam bhagavan
• Trikaranasuddhi

Notes

1. "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Charvaka school."^[75]
2. Freschi 2012: The Vedas are not deontic authorities and may be disobeyed, but still recognized as an epistemic authority by a Hindu.^[127] Such a differentiation between epistemic and deontic authority is true for all Indian religions.
3. Freschi 2012: The Vedas are not deontic authorities and may be disobeyed, but still recognized as an epistemic authority by a Hindu.^[127] Such a differentiation between epistemic and deontic authority is true for all Indian religions.
4. Freschi 2012: The Vedas are not deontic authorities and may be disobeyed, but still recognized as an epistemic authority by a Hindu.^[127] Such a differentiation between epistemic and deontic authority is true for all Indian religions.
5. Freschi 2012: The Vedas are not deontic authorities and may be disobeyed, but still recognized as an epistemic authority by a Hindu.^[127] Such a differentiation between epistemic and deontic authority is true for all Indian religions.

References

Citations

1. Scharfstein, Ben-Ami (1998). A comparative history of world philosophy: from the Upanishads to Kant. Albany: State University of New York Press. pp. 9–11. ISBN 978-0-7914-3683-7.
2. "Monier-Williams Sanskrit Dictionary 1899 Basic". www.sanskrit-lexicon.uni-koeln.de. Retrieved 24 May 2024.
3. Adamson, Peter; Ganeri, Jonardon (2020). Classical Indian philosophy: a history of philosophy without any gaps. Oxford New York (N.Y.): Oxford university press. ISBN 978-0-19-885176-9.
4. Kauṭalya; Olivelle, Patrick (2013). King, governance, and law in ancient India: Kauṭilya's Arthaśāstra: a new annotated translation. New York: Oxford University Press. ISBN 978-0-19-989182-5.
5. Bowker 1999, p. 259.
6. Doniger 2014, p. 46.
7. Nicholson 2010, Chapter 9.
8. Cowell & Gough 2001, p. xii.
9. Nicholson 2010, pp. 158–162.
10. Perrett, Vol. 3 2000.
11. Phillips, Stephen H. (2013). Epistemology in Classical India: The Knowledge Sources of the Nyaya School. Routledge. ISBN 978-1-136-51898-0.
12. Sharma, Arvind (1982). The Puruṣārthas: a study in Hindu axiology. Asian Studies Center, Michigan State University. ISBN 9789993624318.
13. Bilimoria, Purusottama; Prabhu, Joseph; Sharma, Renuka M., eds. (2007). Indian Ethics: Classical traditions and contemporary challenges. Ashgate. ISBN 978-0-7546-3301-3.
14. Kuiper, Kathleen, ed. (2010). The Culture of India. The Rosen Publishing Group. pp. 174–178. ISBN 978-1-61530-149-2. Archived from the original on 3 July 2023. Retrieved 18 October 2016.
15. Krishna, Daya. Indian Philosophy A Counter Prespective Daya Krishna. pp. 16–32.
16. Hamilton, Sue (2001). Indian Philosophy: A Very Short Introduction. Oxford University Press. pp. 1–17, 136–140. ISBN 978-0-19-157942-4.
17. Perrett, Vol. 4 2000, p. 88.
18. Mittal, Sushil; Thursby, Gene, eds. (2004). The Hindu World. Routledge. pp. 729–730. ISBN 978-0-415-77227-3.
19. Flood 1996, pp. 82, 224–49.
20. Nicholson, Andrew J. 2013. Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. ISBN 978-0231149877. ch. 9.
21. Doniger, Wendy. 2014. On Hinduism. Oxford University Press. ISBN 978-0199360079. p. 46.
22. For instance, the Atheist Society of India produces a monthly publications Nastika Yuga, which it translates as 'The Age of Atheism'. Archived 18 April 2007 at the Wayback Machine.
23. Bhattacharyya, N. N. (1999), History of the Tantric Religion (Second Revised ed.), p. 174. New Delhi: Manohar, ISBN 81-7304-025-7
24. Kesarcodi-Watson, Ian (1978). "Hindu Metaphysics and Its Philosophies: Śruti and Darsána". International Philosophical Quarterly. 18 (4): 413–432. doi:10.5840/ipq197818440.
25. Chatterjee, S (1939). Nyaya Theory of Knowledge. University of Calcutta. pp. 21–22. ISBN 978-81-8090-146-1.
26. Chadha 2015, pp. 127–28.
27. Sharma, Arvind (1990). A Hindu Perspective on the Philosophy of Religion. Palgrave Macmillan. pp. 1–2. ISBN 978-1-349-20797-8. Archived from the original on 12 January 2020. Retrieved 11 November 2018. The attitude towards the existence of God varies within the Hindu religious tradition. This may not be entirely unexpected given the tolerance for doctrinal diversity for which the tradition is known. Thus of the six orthodox systems of Hindu philosophy, only three address the question in some detail. These are the schools of thought known as Nyaya, Yoga and the theistic forms of Vedanta.
28. Frazier, Jessica (2011). The Continuum companion to Hindu studies. London: Continuum. pp. 1–15. ISBN 978-0-8264-9966-0.
29. Olson, Carl (2007). The Many Colors of Hinduism: A Thematic-historical Introduction. Rutgers University Press. pp. 101–119. ISBN 978-0-8135-4068-9.
30. Deutsch, Eliot S. (2000). Karma as a 'Convenient Fiction' in the Advaita Vedānta. pp. 245–48. In Perrett, Vol. 4 2000.
31. Grimes 1996, p. 238.
32. Hiltebeitel, Alf (2007). "Hinduism". In Kitagawa, Joseph (ed.). The Religious Traditions of Asia: Religion, History, and Culture. London: Routledge. ISBN 978-0-7007-1762-0.
33. Minor, Robert (1986). Modern Indian Interpreters of the Bhagavad Gita. Albany: State University of New York Press. pp. 74–75, 81. ISBN 0-88706-297-0.
34. Doniger, Wendy (2018) [1998]. "Bhagavad Gita". Encyclopædia Britannica. Archived from the original on 21 August 2018. Retrieved 10 November 2018.
35. Jaini 2001, pp. 57–77.
36. Basham 2002, pp. 94–103.
37. Ray, Reginald A. (1999). Buddhist Saints in India. Oxford University Press. pp. 237–240, 247–249. ISBN 978-0-19-513483-4.
38. "dravya". Encyclopædia Britannica.
39. Patel, Haresh (2009). Thoughts from the Cosmic Field in the Life of a Thinking Insect [A Latter-Day Saint]. Strategic Book Publishing. ISBN 978-1-60693-846-1. Archived from the original on 3 July 2023. Retrieved 16 August 2019.
40. Dundas 2002, pp. 30–31.
41. Long, Jeffrey D. (2011). "Jain Philosophy". In Garfield, Jay L.; Edelglass, William (eds.). The Oxford Handbook of World Philosophy. Oxford University Press. p. 168. doi:10.1093/oxfordhb/9780195328998.003.0016. ISBN 978-0-19-532899-8.
42. Kumar, Ravish; Das, B. K. (2018). Jainism and Jain Architecture. Lulu.com. p. 4. ISBN 978-1-387-50342-1. Archived from the original on 3 July 2023. Retrieved 16 August 2019.^{[self-published source]}
43. Jurewicz, Joanna (2000), "Playing with Fire: The pratityasamutpada from the perspective of Vedic thought", Journal of the Pali Text Society, 26: 77–103.
44. Williams, Paul (2008). Mahāyāna Buddhism: The Doctrinal Foundations. Routledge. pp. 84–85. ISBN 978-1-134-25057-8.
45. Neville, Robert Cummings (2004). "The Role of Concepts of God in Cross Cultural Comparative Theology". In Hackett, Jeremiah; Wallulis, Jerald (eds.). Philosophy of Religion for a New Century: Essays in Honor of Eugene Thomas Long. Springer. p. 257. doi:10.1007/978-1-4020-2074-2_15. ISBN 978-1-4020-2073-5. [Buddhism's ontological hypotheses] that nothing in reality has its own-being and that all phenomena reduce to the relativities of pratitya samutpada. The Buddhist ontological hypothesese deny that there is any ontologically ultimate object such a God, Brahman, the Dao, or any transcendent creative source or principle.
46. "anatta". Encyclopædia Britannica. Archived from the original on 22 January 2021. [...] in Buddhism, the doctrine that there is in humans no permanent, underlying soul. [...] The concept of anatta, or anatman, is a departure from the Hindu belief in atman ('the self').
47. Humphreys, Christmas (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN 978-1-136-22877-3. Archived from the original on 11 January 2023. Retrieved 18 October 2016.
48. Gombrich, Richard F. (2006). Theravāda Buddhism : a social history from ancient Benares to modern Colombo. Routledge. p. 47. [...] Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon.
49. Smith, Brian K. (1998). Reflections on Resemblance, Ritual, and Religion. Motilal Banarsidass. p. 14. ISBN 978-81-208-1532-2. Archived from the original on 3 July 2023. Retrieved 18 October 2016.
50. Claus, Peter J.; Diamond, Sarah; Mills, Margaret Ann (2003). "Karma". South Asian Folklore: An Encyclopedia. Routledge. pp. 322–323. ISBN 978-0-415-93919-5. Archived from the original on 3 July 2023. Retrieved 18 October 2016.
51. Collins, Steven (1994). "What Are Buddhists Doing When They Deny the Self?". In Reynolds, Frank; Tracy, David (eds.). Religion and Practical Reason. State Univ of New York Press. p. 64. ISBN 978-0-7914-2217-5. Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence
52. Plott, John C. (1993). Global History of Philosophy: Volume 1: The Axial Age. Motilal Banarsidass. p. 63. ISBN 978-8120801585. The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism
53. Javanaud, Katie (2013). "Is the Buddhist 'No-Self' Doctrine Compatible with Pursuing Nirvana?". Philosophy Now. Archived from the original on 13 September 2017.
54. Loy, David (1982). "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?". International Philosophical Quarterly. 22 (1): 65–74. doi:10.5840/ipq19822217.
55. Westerhoff 2018.
56. Westerhoff 2018, p. xxiv.
57. Kiyota, Minoru (1985). "Tathāgatagarbha Thought: A Basis of Buddhist Devotionalism in East Asia". Japanese Journal of Religious Studies. 12 (2/3): 207–231. doi:10.18874/jjrs.12.2-3.1985.207-231. JSTOR 30233958.
58. Dreyfus, Georges B. J. (1997). Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations. SUNY Press. p. 22. ISBN 978-0-7914-3097-2.
59. Liu, JeeLoo. "Tian-tai Metaphysics vs. Hua-yan Metaphysics A Comparative Study" (PDF).
60. Brancaccio, Pia (2014). "Cave Architecture of India". In Selin, Helaine (ed.). Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures. Springer. pp. 1–9. doi:10.1007/978-94-007-3934-5_9848-1. ISBN 978-94-007-3934-5.
61. Long, Jeffrey D. (2009). Jainism: An Introduction. Macmillan. p. 199. ISBN 978-1-84511-625-5.
62. Basham 2002, pp. 145–146.
63. Basham 2002, Chapter 1.
64. Lochtefeld, James (2002). "Ajivika". The Illustrated Encyclopedia of Hinduism. Vol. 1. Rosen Publishing. p. 22. ISBN 978-0-8239-3179-8.
65. "Ajivikas". Overview of World Religions. University of Cumbria. Archived from the original on 17 July 2019.
66. Quack, Johannes (2014). "India". In Bullivant, Stephen; Ruse, Michael (eds.). The Oxford Handbook of Atheism. Oxford University Press. p. 654. doi:10.1093/oxfordhb/9780199644650.013.018. ISBN 978-0-19-964465-0.
67. Anālayo (2004). Satipaṭṭhāna: The Direct Path to Realization. Windhorse Publications. pp. 207–208. ISBN 978-1-899579-54-9.
68. Basham 2002, pp. 240–261, 270–273.
69. Chishti, Seema (21 August 2018). "Indian rationalism, Charvaka to Narendra Dabholkar". The Indian Express. Archived from the original on 22 August 2018. Retrieved 21 April 2021.
70. Tiwari 1998, p. 67.
71. Perrett 1984, pp. 161–174.
72. Bhattacharya 2011, pp. 21–32.
73. Radhakrishnan & Moore 1957, pp. 187, 227–234.
74. Flint 1899, p. 463.
75. Raman 2012, pp. 549–574.
76. Bhattacharya 2002.
77. Fowler, Jeaneane (2015). "The Materialists of Classical India". In Andrew, Copson; Grayling, A. C. (eds.). The Wiley Blackwell Handbook of Humanism. John Wiley & Sons. p. 114 with footnote 17. doi:10.1002/9781118793305.ch6. ISBN 978-1-119-97717-9.
78. Quack 2011, p. 50: see footnote 3
79. Radhakrishnan & Moore 1957, pp. 227–249.
80. Bhattacharya 2011, pp. 21–44, 65–74.
81. Balcerowicz, Piotr (2016). "Jayarāśi". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy (Spring 2016 ed.). Stanford University. Archived from the original on 8 July 2020. Retrieved 8 July 2020.
82. Kamal 1998.
83. Acharya 1894, p. 5.
84. Bhattacharya 2011, p. 58.
85. Cowell & Gough 2001, pp. 4, 42.
86. Jayatilleke, Kulatissa Nanda (2010). Early Buddhist Theory of Knowledge. Motilal Banarsidass. pp. 246–249. ISBN 978-8120806191.
87. Collins, Randall (2000). The sociology of philosophies : a global theory of intellectual change. Harvard University Press. pp. 199–200. ISBN 978-0-674-00187-9.
88. Obeyesekere, Gananath (2005). Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. p. 106. ISBN 978-8120826090.
89. "Basic Buddhism: The Theory of Karma". www.buddhanet.net. Retrieved 4 September 2023.
90. Keown, Damien (2013). Buddhism: A Very Short Introduction (2nd ed.). Oxford University Press. pp. 32–46. ISBN 978-0-19-966383-5.
91. Haribhadrasūri (1989). Ṣaḍ-darśana-samuccaya. Translated by Jain, Mahendra Kumar. Asiatic Society. OCLC 1075221825.
92. Halbfass, Wilhelm (2000). Karma und Wiedergeburt im indischen Denken (in German). Munich: Diederichs. ISBN 978-3-89631-385-0.
93. Halbfass, Wilhelm (2000). Karma und Wiedergeburt im indischen Denken (in German). Munich: Diederichs. ISBN 978-3-89631-385-0.
94. Halbfass, Wilhelm (2000). Karma und Wiedergeburt im indischen Denken (in German). Munich: Diederichs. ISBN 978-3-89631-385-0.
95. Halbfass, Wilhelm (2000). Karma und Wiedergeburt im indischen Denken (in German). Munich: Diederichs. ISBN 978-3-89631-385-0.
96. Nakamura, Hajime (2007). Indian Buddhism: a survey with bibliographical notes (Repr., 1. Indian ed.). Delhi: Motilal Banarsidass. ISBN 978-81-208-0272-8.
97. Olivelle, Patrick (2005). "The Renouncer Tradition". In Flood, Gavin (ed.). The Blackwell Companion to Hinduism. Wiley-Blackwell. pp. 277–278. doi:10.1002/9780470998694.ch13. ISBN 978-1-4051-3251-0.
98. Werner, Karel (1995). Love Divine: Studies in Bhakti and Devotional Mysticism. Routledge. pp. 45–46. ISBN 978-0-7007-0235-0.
99. Cort, John (2001). Jains in the World : Religious Values and Ideology in India. Oxford University Press. pp. 64–68, 86–90, 100–112. ISBN 978-0-19-513234-2.
100. Novetzke, Christian (2007). "Bhakti and Its Public". International Journal of Hindu Studies. 11 (3): 255–272. doi:10.1007/s11407-008-9049-9. S2CID 144065168.
101. Jacobsen, Knut A. (2005). "Yoga Traditions". Theory and Practice of Yoga. BRILL. pp. 15–16. doi:10.1163/9789047416333_002. ISBN 9789047416333. In Jacobsen 2008.
102. Pflueger, Lloyd (2005). "Person, Purity, and Power in the ϒogasūtra". Person, Purity, and Power in the Yogasūtra. BRILL. pp. 38–39. doi:10.1163/9789047416333_003. ISBN 9789047416333. In Jacobsen 2008.
103. Clements, Richa Pauranik (2005). "Being a Witness: Cross-Examining the Notion of Self in Śaṅkara's Upadeśasāhasrī, Īśvarakṛṣṛa's Sāṃkhϒakārikā, and Patañjali's ϒogasūtra". Being a Witness: Cross-Examining the Notion of Self in Śaṅkara's Upadeśasāhasrī, Īśvarakṛṣṛa's Sāṃkhyakārikā, and Patañjali's Yogasūtra. BRILL. pp. 76–78. doi:10.1163/9789047416333_005. ISBN 9789047416333. In Jacobsen 2008.
104. Potter 2008, pp. 16–18, 220.
105. Pradhan, Basant (2014). Yoga and Mindfulness Based Cognitive Therapy. Springer Academic. p. 13. ISBN 978-3-319-09104-4.
106. Tähtinen 1976, pp. 75–78, 94–106.
107. "Vanijja Sutta: Business (Wrong Livelihood)". accesstoinsight.org. Retrieved 4 September 2023.
108. Tähtinen 1976, pp. 57–62, 109–111.
109. Tähtinen 1976, pp. 34–43, 89–97, 109–110.
110. Chapple, Christopher Key (1993). Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press. pp. 16–17. ISBN 0-7914-1498-1.
111. Chapple, Christopher Key (1993). Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press. pp. 16–17. ISBN 0-7914-1498-1.
112. Chapple, Christopher Key (1993). Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press. pp. 16–17. ISBN 0-7914-1498-1.
113. Chapple, Christopher Key (1993). Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press. pp. 16–17. ISBN 0-7914-1498-1.
114. Campbell, Joseph Keim; O'Rourke, Michael; Shier, David, eds. (2004). Freedom and Determinism. The MIT Press. doi:10.7551/mitpress/3104.001.0001. ISBN 9780262269773.
115. Basham 2002, p. 237.
116. Keown, Damien (2004). "Prapañca". A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-860560-7. Term meaning 'proliferation', in the sense of the multiplication of erroneous concepts, ideas, and ideologies which obscure the true nature of reality
117. Foulston, Lynn; Abbott, Stuart (2009). Hindu Goddesses : Beliefs and Practices. Sussex Academic Press. pp. 14–16. ISBN 978-1-902210-43-8.
118. Doniger, Wendy (1986). Dreams, Illusion, and Other Realities. University of Chicago Press. p. 119. ISBN 978-0-226-61855-5.
119. Bhattacharya 2011, p. 216.
120. Jaini 2001, p. 119.
121. Mark, Joshua J. "Buddhism". World History Encyclopedia. Retrieved 25 August 2023.
122. Leaman, Oliver (2000). Eastern Philosophy: Key Readings. Routledge. p. 251. ISBN 978-0-415-17358-2.
123. Burley, Mikel (2012). Classical Samkhya and Yoga : An Indian Metaphysics of Experience. Routledge. p. 39. ISBN 978-0-415-64887-5.
124. Hacker, Paul (1978). "Eigentümlichkeiten der Lehre und Terminologie Śaṅkaras: Avidyā, Nāmarūpa, Māyā, Īśvara". In Schmithausen, Lambert (ed.). Kleine Schriften (in German). Weisbaden: Franz Steiner Verlag. pp. 69–99, 101–109. ISBN 3-515-02692-4.
125. Sharma, Dhirendra (1966). "Epistemological negative dialectics of Indian logic – abhāva versus anupalabdhi". Indo-Iranian Journal. 9 (4): 291–300. doi:10.1007/BF00190980 (inactive 1 November 2024). S2CID 170600886.{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
126. Bartley, Christopher (2011). An Introduction to Indian Philosophy. Bloomsbury Academic. pp. 46, 120. ISBN 978-1-84706-449-3.
127. Freschi 2012, p. 62.
128. Basham 2002, p. 227.
129. Gort, Jerald (1992). On Sharing Religious Experience : Possibilities of Interfaith Mutuality. Rodopi. pp. 209–210. ISBN 978-0-8028-0505-8.
130. Cort, John (2010), Framing the Jina : Narratives of Icons and Idols in Jain History, Oxford University Press, pp. 80, 188, ISBN 978-0-19-538502-1
131. Fort, Andrew (1998). Jivanmukti in Transformation. State University of New York Press. ISBN 978-0-7914-3904-3.
132. Fort, Andrew (1998). Jivanmukti in Transformation. State University of New York Press. ISBN 978-0-7914-3904-3. ||
133. Ronkin, Noa (28 February 2005). Early Buddhist Metaphysics. Routledge. doi:10.4324/9780203537060. ISBN 978-1-134-28312-5.
134. Chapple, Christopher Key (2004). Jainism and Ecology: Nonviolence in the Web of Life. Motilal Banarsidass. p. 20. ISBN 978-8120820456.
135. Raju, Poolla T. (2006). Idealistic Thought of India. Routledge. p. 426 and Conclusion chapter part XII. ISBN 978-1-4067-3262-7.
136. Perrett, Vol. 3 2000, p. xvii.
137. Das, A.C. (1952). "Brahman and Māyā in Advaita Metaphysics". Philosophy East and West. 2 (2): 144–154. doi:10.2307/1397304. JSTOR 1397304.
138. Sundaram, P.S. (1990). Kural (Tiruvalluvar). Penguin Books. ISBN 978-9351180159.
139. Zvelebil, Kamil (1973). The Smile of Murugan: On Tamil Literature of South India. Leiden: E.J. Brill. ISBN 9004035915. Retrieved 7 March 2018.
140. "Sarkar, Prabhatranjan". Banglapedia. Archived from the original on 27 November 2020. Retrieved 13 October 2020.
141. Weber, Thomas (2004). Gandhi as Disciple and Mentor. Cambridge University Press. p. 136. ISBN 978-1-139-45657-9.
142. Perl, Jeffry M.; Tuck, Andrew P. (1985). "The Hidden Advantage of Tradition: On the Significance of T. S. Eliot's Indic Studies". Philosophy East & West. 35 (2). University of Hawaii Press: 115–131. doi:10.2307/1399046. JSTOR 1399046. Archived from the original on 28 June 2011. Retrieved 13 August 2012.
143. Eliot, T. S. (1933). After Strange Gods: A Primer of Modern Heresy. London: Faber & Faber. p. 40.
144. Barua, Arati (2008). Schopenhauer and Indian Philosophy: A Dialogue Between India and Germany. Northern Book Centre. p. 3. ISBN 978-81-7211-243-1.
145. Hart, James D., ed. (1995). "Transcendentalism". The Oxford Companion to American Literature. Oxford University Press. ISBN 978-0-19-506548-0.
146. Werner, Karel (1998). Yoga and Indian Philosophy. Motilal Banarsidass. p. 170. ISBN 978-81-208-1609-1.

Sources

• Acharya, Mādhava (1894). The Sarva-darśana-samgraha: Or, Review of the Different Systems of Hindu Philosophy. Translated by Cowell, E. B.; Gough, A. E. London: Trübner & Company.
• Basham, A. L. (2002) [originally published 1951]. History and Doctrines of the Ājīvikas (2nd ed.). Delhi, India: Moltilal Banarsidass. ISBN 81-208-1204-2.
• Bhattacharya, Ramkrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640. doi:10.1023/A:1023569009490. S2CID 169948463.
• Bhattacharya, Ramkrishna (2011). Studies on the Carvaka/Lokayata. Anthem Press. ISBN 978-0-85728-433-4.
• Bowker, John, ed. (1999). The Oxford Dictionary of World Religions. Oxford University Press. ISBN 978-0-19-866242-6.
• Chadha, Monima (2015). "Hindu Conceptions of Divinity". In Oppy, Graham (ed.). The Routledge Handbook of Contemporary Philosophy of Religion. Routledge. ISBN 978-1-84465-831-2.
• Cowell, E. B.; Gough, A. E. (2001). The Sarva-Darsana-Samgraha or Review of the Different Systems of Hindu Philosophy. Trubner's Oriental Series. Taylor & Francis. ISBN 978-0-415-24517-3.
• Doniger, Wendy (2014). On Hinduism. Oxford University Press. ISBN 978-0-19-936008-6. Archived from the original on 30 January 2017.
• Dundas, Paul (2002) [1992]. The Jains (Second ed.). Routledge. ISBN 0-415-26605-X. Archived from the original on 2 July 2023. Retrieved 17 March 2018.
• Flint, Robert (1899). Anti-theistic theories. London: William Blackwood. OCLC 181827864.
• Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.
• Freschi, Elisa (2012). Duty, Language and Exegesis in Prabhakara Mimamsa. Brill. ISBN 978-90-04-22260-1.
• Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press. ISBN 978-0-7914-3067-5.
• Jacobsen, Knut A., ed. (2008). Theory and Practice of Yoga : Essays in Honour of Gerald James Larson. Motilal Banarsidass. ISBN 978-8120832329.
• Jaini, Padmanabh S. (2001). Collected papers on Buddhist studies. Motilal Banarsidass Publications. ISBN 9788120817760.
• Kamal, M. Mostafa (1998). "The Epistemology of the Carvaka Philosophy". Journal of Indian and Buddhist Studies. 46 (2): 1048–1045. doi:10.4259/ibk.46.1048. ISSN 1884-0051.
• Nicholson, Andrew J. (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. ISBN 978-0-231-14987-7.
• Perrett, Roy W. (1984). "The Problem of Induction in Indian Philosophy". Philosophy East and West. 34 (2): 161–174. doi:10.2307/1398916. JSTOR 1398916.
• Perrett, Roy W., ed. (2000). Indian Philosophy : A Collection of Readings, Volume 3: Metaphysics. Garland. ISBN 978-0-8153-3608-2.
• Perrett, Roy W., ed. (2000). Indian Philosophy : A Collection of Readings, Volume 4: Philosophy of Religion. Garland. ISBN 978-0-8153-3611-2.
• Potter, Karl Harrington, ed. (2008). Encyclopedia of Indian Philosophers : Volume III: Advaita Vedānta up to Ṣaṃkara and His Pupils. New Delhi: Motilal Banarsidass. ISBN 978-8120803107.
• Quack, Johannes (2011). Disenchanting India: Organized Rationalism and Criticism of Religion in India. Oxford University Press. ISBN 978-0-19-981261-5.
• Radhakrishnan, Sarvepalli; Moore, Charles A. (1957). A Sourcebook in Indian Philosophy. Princeton University Press. ISBN 0-691-01958-4.
• Raman, Varadaraja V. (2012). "Hinduism and Science: Some Reflections". Zygon. 47 (3): 549–574. doi:10.1111/j.1467-9744.2012.01274.x.
• Tähtinen, Unto (1976). Ahiṃsā : non-violence in Indian tradition. London: Rider. ISBN 0-09-123340-2.
• Tiwari, Kedar Nath (1998). Classical Indian Ethical Thought. Motilal Banarsidass. ISBN 978-8120816077.
• Westerhoff, Jan (2018). The Golden Age of Indian Buddhist Philosophy. Oxford University Press. ISBN 978-0-19-887839-1.

Further reading

• Apte, Vaman Shivram (1965). The Practical Sanskrit-English Dictionary (4th Rev. and Enlarged ed.). Delhi: Motilal Banarsidass. ISBN 81-208-0567-4.
• Balcerowicz, Piotr (2015). Early Asceticism in India: Ājīvikism and Jainism (1st ed.). Routledge. p. 368. ISBN 9781317538530.
• Chattopadhyaya, D. P. (ed.). History of Science, Philosophy and Culture in Indian Civilization. Vol. 15-volum + parts Set. Delhi: Centre for Studies in Civilizations.
• Dasgupta, Surendranath (1922–1955). A History of Indian Philosophy. Vol. 1–5. London: Cambridge University Press. Vol. 1 | Vol. 2 | Vol. 3 | Vol. 4 | Vol. 5.
• Gandhi, M. K. (1961). Non-Violent Resistance (Satyagraha). New York: Schocken Books.
• Hiriyanna, M. (1995). Essentials of Indian Philosophy. Motilal Banarsidas. ISBN 978-81-208-1304-5.
• Jain, Dulichand (1998). Thus Spake Lord Mahavir. Chennai: Sri Ramakrishna Math. ISBN 81-7120-825-8.
• Michaels, Axel (2004). Hinduism: Past and Present. New York: Princeton University Press. ISBN 0-691-08953-1.
• Radhakrishnan, S. (1929). Indian Philosophy, Volume 1. Muirhead library of philosophy (2nd ed.). London: George Allen and Unwin.
• Stevenson, Leslie (2004). Ten theories of human nature. Oxford University Press. 4th edition.

External links

• Surendranath Dasgupta. A History of Indian Philosophy | HTML (vol. 1) | (vol. 2) | (vol. 3) | (vol. 4) | (vol. 5), ebook at Wisdomlib.org
• Surendranath Dasgupta. Indian Idealism at archive.org
• A recommended reading guide from the philosophy department of University College, London: London Philosophy Study Guide – Indian Philosophy Archived 23 July 2021 at the Wayback Machine
• Articles at the Internet Encyclopedia of Philosophy
• Indian Psychology Institute The application of Indian Philosophy to contemporary issues in Psychology
• The Essentials of Indian Philosophy by Mysore Hiriyanna at archive.org
• Outlines of Indian Philosophy by Mysore Hiriyanna at archive.org
• Indian Philosophy by Sarvepalli Radhakrishnan (2 Volumes) at archive.org
• History of Philosophy – Eastern and Western Edited by Sarvepalli Radhakrishnan (2 Volumes) at archive.org
• Indian Schools of Philosophy and Theology (Jiva Institute)