Systems of philosophy. Indian Philosophy Introduction to the Six Systems Vedic Period of Indian Philosophy

Six systems of Indian philosophy

Preface

Not without fear, in my declining years, I decide to present to my workmates and everyone interested in the development of the philosophical thinking of mankind, some of the observations about the six systems of Indian philosophy that have accumulated in my notebooks over the course of many years. As early as 1852 I published my first work on Indian philosophy in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft. But other occupations, especially the work of preparing a complete edition of the Rig Veda and an extensive commentary on it, did not allow me at that time to continue the above-mentioned work on Indian philosophy, although my interest in it as the most important part of the literature of India and world philosophy has never weakened. This interest was rekindled with the same vigor when I was finishing The Sacred Books of the East (Volumes I and XV), my translation of the Upanishads, those ancient sources of Indian philosophy, and especially the philosophy of Vedanta - the system in which, in my opinion, human thinking reached its apogee. Some of the other systems of Indian philosophy have also from time to time excited the curiosity of scientists and philosophers in Europe and America; in India itself there was a revival of philosophical and theological sciences - although not always in the proper direction; and this revival, if only it leads to a more active collaboration between European and Indian thinkers, may in the future lead to very important consequences. Under such conditions, a desire arose and was repeatedly expressed for a more general publication, but covering an exposition of the six systems in which the philosophical thinking of India was fully realized.

In recent times, the excellent work of Professors Deussen and Garbe in Germany and Dr. Thibault in India has given a new impetus to these studies, important not only for Sanskrit scholars by profession, but also for all who wish to become acquainted with all the solutions to the eternal world problems proposed by the most gifted races of mankind . “Such research,” says one of the prominent people, “is no longer the favorite hobby of a few specialists, but is of interest to entire nations.” Professor Deyssen's work on Vedanta philosophy (1883) and his translation of the Vedanta Sutras (1887); followed by Professor Garbe's translation of the Sankhya Sutras (1889), his work on Samkhya philosophy (1894), and finally Dr. Thibault's painstaking and extremely useful translation of the Vedanta Sutras in 34 and 38 volumes holy books East (1890 and 1896) celebrate new era in the study of the two most important philosophical systems Ancient India and placed the names of the authors of these works in the first rank of European Sanskrit scholars.

In publishing the results of my own studies of Indian philosophy, I have in mind not so much a new exposition of the provisions of each system - this exposition is made clearly and thoroughly by the famous authors of the main philosophical systems of India - as a more detailed account of the philosophical activity of the Indian people from ancient times and an indication of that how closely not only the religion, but also the philosophy of the inhabitants of India is connected with their national character. This look in Lately was admirably defended by Professor Knight of the University of St. Andrey.

Such a rich development of philosophical thinking as we see in the six systems of philosophy could only take place in a country like India, which has certain physical features. In ancient India there could hardly have been a severe struggle for existence. Nature generously gave people the necessary means of subsistence, and people who had few needs could live there, like forest birds, and rise, like them, to the blue sky, to eternal source light and truth. What other concern could the people who, sheltering from the heat and from the tropical sun, sought refuge in shady groves or in mountain caves, have had except thinking about the world in which they appeared unknown how and unknown why? In ancient India, as we know about it from the Vedas, there was hardly any political life, and therefore there was no political struggle or municipal ambition. At that time there was neither science nor art on which the energy of this highly gifted race could be directed. We, overwhelmed by newspaper reports, parliamentary reports, daily discoveries and discussions about them, have almost no leisure to deal with metaphysical and religious questions; on the contrary, these questions constituted almost the only subject on which the ancient inhabitant of India could expend his mental energy. Life in the forest was not an impossibility in the warm climate of India, and in the absence of the most primitive means of communication, what could the members of the small settlements scattered throughout the country do but express wonder at the universe, which is the beginning of all philosophy? Literary ambition could hardly have existed at a time when the art of writing itself was not yet known, when there was no other literature than the oral and stored in the memory, developed to an extreme and almost incredible limit thanks to diligent and developed discipline. At a time when people can no longer think about public approval or personal gain, they think more about truth - and this explains the completely independent and honest nature of their philosophy.

I have long wished for my contemporaries to become more closely acquainted with the results of national Indian philosophy, to arouse in them, if possible, sympathy for the honest efforts of this philosophy to illuminate the dark problems of the existence of both the objective world and the subjective spirit, knowledge of the world of which is, in the end, the only proof of the existence of the objective world. The tenets of each of the six systems of Indian philosophy are now well known or easily accessible—more accessible, I would say, than even those of the leading philosophers of Greece or modern Europe. The opinions of the creators of the six main schools of Indian philosophy have come to us in the form short aphorisms, or sutras, so that there is little doubt as to the position occupied by each of these philosophers in the great arena of thought. We know what an enormous amount of labor has been expended, and is still being expended, in order to accurately define the views of Plato and Aristotle, and even the views of Kant and Hegel, regarding the most important issues their philosophical systems. Even with regard to philosophers still living, there are often doubts as to the exact meaning of their statements, as to whether they are materialists or idealists, monists or dualists, theists or atheists. Hindu philosophers rarely leave us in doubt about such important questions, and they never allow ambiguity, never try to hide their opinions in view of their possible unpopularity. Kapila, for example, the creator or hero of Samkhya philosophy, directly admits that his system is atheistic (anishvara), without an active, active God, and despite this his contemporaries recognized his system as legitimate, since it was consistently logical and allowed, even demanded, some transcendental and invisible force - the so-called purusha. Without purusha there would be no evolution prakriti(primitive matter), there would be no objective world, there would be no reality of contemplators, that is purusha(spirit). In our country, names have such power that the authors of systems that obviously do not allow for an active God, nevertheless avoid the name atheists - moreover, they try to smuggle this active God into their systems, just to avoid the unpleasant accusation of atheism. This leads to philosophical ambiguity, if not to dishonesty, and often interferes with the recognition of the Deity, free from all fetters of human activity and personality and yet endowed with wisdom, power and will. From a philosophical point of view, no theory of development, ancient or modern (in Sanskrit parinama), cannot admit a creator or ruler of the world, and therefore the Samkhya philosophy fearlessly recognizes itself as anishvara, that is, godless, leaving another philosophy - yoga (yoga) - to find a place in the old Samkhya system for Ishvara, that is, the personal God. The most curious thing is that a philosopher like Sankara is the most determined monist, and the defender of Brahma as the cause of everything is described as an idolater, since he sees in idols, despite all their disgusting, symbols of the Divine, useful, in his opinion, for the ignorant, even if these latter do not understand what is hidden behind the idols, what their true meaning is.

Hello, dear readers! Welcome to the blog!

The philosophy of Ancient India - briefly, the most important thing. This is another topic from a series of publications on the basics of philosophy. In the previous article we looked at. As already mentioned, the science of philosophy arose simultaneously in different parts of the world - in Ancient Greece and in Ancient India and China around the 7th-6th centuries. BC. Often the philosophy of Ancient India and Ancient China are considered together, as they are very connected and have had a great influence on each other. But still, I propose to consider the history of the philosophy of Ancient China in the next article.

Vedic period of Indian philosophy

The philosophy of Ancient India was based on the texts contained in the Vedas, which were written in the most ancient language - Sanskrit. They consist of several collections written in the form of hymns. It is believed that the Vedas were compiled over a period of thousands of years. The Vedas were used for religious service.

The first philosophical texts of India are the Upanishads (late 2nd millennium BC). The Upanishads are an interpretation of the Vedas.

Upanishads

The Upanishads formed the main Indian philosophical themes: the idea of an infinite and one God, the doctrine of rebirth and karma. The One God is the incorporeal Brahman. Its manifestation – Atman – is the immortal, inner “I” of the world. The Atman is identical to the human soul. The goal of the human soul (the goal of the individual Atman) is to merge with the world Atman (the world soul). Anyone who lives in recklessness and impurity will not be able to achieve such a state and will enter the cycle of rebirth according to the cumulative result of his words, thoughts and actions, according to the laws of karma.

In philosophy, the Upanishads are ancient Indian treatises of a philosophical and religious nature. The most ancient of them date back to the 8th century BC. The Upanishads reveal the main essence of the Vedas, which is why they are also called “Vedanta”.

In them the Vedas received the greatest development. The idea of connecting everything with everything, the theme of space and man, the search for connections, all this was reflected in them. The basis of everything that exists in them is the inexpressible Brahman, like the cosmic, impersonal beginning and the foundation of the whole world. Another central point is the idea of the identity of man with Brahman, of karma as the law of action and samsara, like a circle of suffering that a person needs to overcome.

Philosophical schools (systems) of Ancient India

WITH 6th century BC The time of classical philosophical schools (systems) began. Distinguish orthodox schools(the Vedas believed the only source Revelations) and unorthodox schools(they did not recognize the Vedas as the only authoritative source of knowledge).

Jainism and Buddhism classified as heterodox schools. Yoga and Samkhya, Vaisheshika and Nyaya, Vedanta and Mimamsa- these are six orthodox schools. I listed them in pairs because they are pairwise friendly.

Unorthodox schools

Jainism

Jainism is based on the hermit tradition (6th century BC). The basis of this system is personality and it consists of two principles - material and spiritual. Karma binds them together.

The idea of rebirth of souls and karma led the Jains to the idea that all life on Earth has a soul - plants, animals and insects. Jainism preaches such a life as not to harm all life on Earth.

Buddhism

Buddhism arose in the middle of the 1st millennium BC. Its creator was Gautama, a prince from India, who later received the name Buddha, which means awakened one. He developed the concept of a way to get rid of suffering. This should be the main goal of life for a person who wants to gain liberation and go beyond samsara, the cycle of suffering and pain.

To break out of the circle of suffering (enter nirvana) you need to observe 5 Commandments (Wikipedia) and engage in meditation, which calms the mind and makes one's mind clearer and free from desires. The extinction of desires leads to liberation and deliverance from the cycle of suffering.

Orthodox schools

Vedanta

Vedanta was one of the most influential schools of Indian philosophy. Exact time Its appearance is not known, approximately in the 2nd century. BC e. The completion of the teaching dates back to the end of the 8th century AD. e. Vedanta is based on the interpretation of the Upanishads.

In it the basis of everything is Brahman, which is one and infinite. The Atman of man can know Brahman and then man can become free.

Atman is the highest “I”, the absolute, which is aware of its existence. Brahman is the cosmic, impersonal beginning of everything that exists.

Mimamsa

Mimamsa is adjacent to Vedanta and is a system that explained the rituals of the Vedas. The core was considered the idea of duty, which represented the making of sacrifices. The school reached its culmination in the 7th-8th centuries. It had an impact on strengthening the influence of Hinduism in India and reducing the importance of Buddhism.

Samkhya

This is the philosophy of dualism founded by Kapila. There are two principles in the world: prakriti (matter) and purusha (spirit). According to it, the main basis of everything is matter. The goal of Samkhya philosophy is the abstraction of spirit from matter. It was based on human experience and reflection.

Sankhya and Yoga are connected. Samkhya is the theoretical basis for yoga. Yoga is a practical technique for achieving liberation.

Yoga

Yoga. This system is based on practice. Only through practical exercises can a person achieve reunification with the divine principle. A lot of such yoga systems have been created, and they are still very famous all over the world. It is this that has become most popular now in many countries, thanks to a set of physical exercises that make it possible to be healthy and not get sick.

Yoga differs from Samkhya in the belief that every person has a supreme personal Deity. With the help of asceticism and meditation, you can free yourself from prakriti (material).

Nyaya

Nyaya was a teaching about various forms of thinking, about the rules of discussion. Therefore, its study was mandatory for everyone who was engaged in philosophizing. The problems of existence in it were explored through logical comprehension. Man's main goal in this life is liberation.

Vaisesika

Vaisheshika is a school related to the Nyaya school. According to this system, every thing is constantly changing, although there are elements in nature that are not subject to change - these are atoms. Important topic schools - classify the objects in question.

Vaisheshika is based on the objective cognizability of the world. Adequate Cognition This is the main goal of systematic thinking.

Books on the philosophy of Ancient India

From Samkhya to Vedanta. Indian philosophy: darshans, categories, history. Chattopadhyaya D (2003). A professor at Calcutta University wrote this book especially for Europeans who are just beginning to become acquainted with the philosophy of Ancient India.

Six systems of Indian philosophy. Muller Max (1995). The Oxford University professor is an outstanding expert on Indian texts; he has translated the Upanishads and Buddhist texts. This book is referred to as a fundamental work on the philosophy and religion of India.

Introduction to Indian Philosophy. Chatterjee S and Dutta D (1954). The authors present the views of Indian philosophical schools briefly and in simple language.

The philosophy of Ancient India - briefly, the most important thing. VIDEO.

Summary

I think the article " Philosophy of Ancient India - briefly, the most important thing" became useful for you. You learned:

about the main sources of the philosophy of Ancient India - the ancient texts of the Vedas and Upanishads;
about the main classical schools of Indian philosophy - orthodox (yoga, Samkhya, Vaisheshika, Nyaya, Vedanta, Mimamsa) and heterodox (Jainism and Buddhism);
about the main feature of philosophy Ancient East- about understanding the true purpose of a person and his place in the world (focus on inner world than on the external circumstances of life).

I wish everyone always a positive attitude for all your projects and plans!

Introduction to the six systems of Indian philosophy.

V.Veretnov

Have you ever wondered?
Why, recently, more and more often, many of our people choose the Eastern, and in particular the Indian, path of searching for the meaning of life, getting rid of suffering and achieving bliss?
How justified and conscious are such decisions made and how are they combined with the dominant Christian ideologies in our society: Orthodox, and recently rapidly growing Protestant ideologies?
Who chooses which of the six systems of Indian philosophy: Vedanta, Purva Minansa, Sankhya, Yoga, Nyaya and Vaisheshika and why?
Is it possible for a harmonious unification of Christian and Indian philosophical concepts achievements beyond consciousness within society, an individual?

Our people have been asking similar questions for many years and have not found comprehensive answers. Our small study is one of the attempts to advance on the path to the truth of its tireless seekers.

Some seekers would like to devote themselves exclusively to spiritual self-knowledge, others would like to combine spiritual and material and social prosperity.

In philosophical and religious literature, coverage of the issues of the characteristics of the six systems of Indian philosophy can be found both in the works of domestic scientists M. Ladozhsky, D. Andreev, N. Isaev, V. Lysenko, S. Burmirstrov, and foreign researchers M. Muller, S. Chatterjee ,D.Datta, including Indian scientists Maharishi Mahesh Yogi, A.Ch. Bhaktivedanta Swami Prabhupada and many others.
At the same time, consideration and comparison of six systems of Indian philosophy of Christian approaches to achieving superconsciousness in the context of the questions we posed in the introduction are found in unique works of the late 19th century by Mitrofan of Ladoga and Max Muller.
One of the hypotheses for the increased interest in the six systems of Indian philosophy, both here and in the West, experts call the historical, cultural and demographic phenomenon of India. Domestic and Western philosophers note the fact that the development of philosophy in India for a long time occurred due to the lack of literature, occurred mnemonically, i.e. sutras, Upanishads, hymns and other philosophical texts were retold in schools from teacher to student. This circumstance makes it difficult to reliably determine the age of each system of Indian philosophy.
In addition, many authors of the texts of sacred books and commentaries on them considered themselves simply a link in the endless sequence of creation of each system that has survived to this day. Usually, talented students stayed and continued in the ashram (an analogue of the hermit places common among us, such as the Optina Hermitage) to explore themselves (spirit, soul, body, mind, mind, language, etc.), the surrounding nature, the highest deity - the Lord, Generalizing this knowledge, they then passed it on to the students of their school. If Western philosophy was divided into idealism and materialism, theism and atheism in traditional issues of the creation of the world, mechanisms of development, methods of knowledge, then Indian philosophy developed mainly in line with the idealistic theistic tradition, which made it possible not to conflict between religions and philosophy, but rather to develop and develop together. support each other. To be fair, it must be said that Indian philosophy in various systems resorted to the tools of materialists, such as the departure from monism and the use of dualism. On the other hand, Indian philosophy has common ideas for all six of its systems, which will be discussed below.
Since ancient times, Indian philosophy has developed continuously, without sharp turns, similar to those experienced by Western philosophy, which often changed the direction of its development. Its oldest documents, which are still considered holy today, are contained in the Vedas (before 1500 BC). Almost all the literature on Indian philosophy is written in the language of art connoisseurs and scientists - Sanskrit. Since most of the changes in Indian philosophy were associated with commentary on the basic, recognized authoritative texts, the old European philosophical scholars believed that Indian philosophy should be defined as the prehistory of philosophy, when in fact its development ran parallel to the development of Western philosophy, although in other forms. Like European philosophy before the 17th century, Indian philosophy was also concerned primarily with religious problems, however, she paid more attention to reflection on the knowledge of the transcendental. Since Hindus believe in the eternity of a cyclically renewed world process, they have not created a proper philosophy of history. Aesthetics and the doctrine of society and the state are special, separate sciences for them. In its historical development, Indian philosophy falls into three periods:
1. Vedic period (1500-500 BC),
2. classical, or Brahman-Buddhist (500 BC - 1000 AD) and
3. post-classical, or Hindu period (since 1000).
Six systems of Indian philosophy and their authors

1. Mimamsa (“explanation” of the Vedic text on sacrifices) deals with the explanation of ritual, but in its methods can be classified as an atheistic pluralist system,
2. Vedanta (the completion of the Vedas) in the Brahma Sutra, based on the Upanishads and the Bhagavad Gita, teaches about the emergence of the world from Brahma; individual souls, through knowledge or love of God - bhakti - achieve salvation, achieve unity with God, without merging with him. Influenced by the idealism of late Buddhist philosophy, Shankara (circa 800) gives the texts a new interpretation that evaluates the previous teaching about real transformation Brahmas are only as the lowest level of truth, as the appearance of truth; in reality, all diversity is an illusion (maya), individual souls are identical to the unchanging Brahma.
3. Sankhya (“reasonable weighing” or “enumeration”) preaches atheistic pluralism: the primary substance is only apparently connected with a kind of soul-spirit; overcoming this illusion guarantees liberation,
4. Yoga (tension, training) is the practice of contemplation; its theoretical basis is Samkhya, but it also recognizes a personal God.
5. Nyaya (rule, logic) - the doctrine of forms of thinking, which developed the five-term syllogism.
6. The sixth system of philosophy is Vaisheshika, which sought to establish differences between everything that confronts us in the external and internal world. Vaisheshika developed the doctrine of categories and atomism; being theistic, she saw the liberation of man in the separation of the soul from all material things and its transformation into an organ of thinking.
Each of these six systems has its own founders. These philosophers are as follows:
1.Badarayana, also called Vyasa Dvapayana or Krishna Dwapayana, the supposed author of the Brahma Sutras, also called the Uttara Mimamsa Sutras or Vyasa Sutras.
2. Jaimini, author of the Purva Mimamsa Sutras.
3. Kapila, author of the Sankhya Sutras.
4. Patanjali, also called Shesha or Phanin, author of the Yoga Sutras.
5.Kanada, also called Kanabhug, Kanabhakshaka or Uluka, author of the Vaisesika Sutras.
6. Gotama (Gautama), also called Akshapada, author of the Nyaya Sutras.
Are common philosophical ideas Indian philosophy is similar common language Sanskrit or the air with which every thinking person interested in philosophy was permeated.
1. Metepsychosis-samsara
This is the best known of the general ideas about the transmigration of souls. Wherein human souls depending on the karma indicators of the balance of good and evil deeds, the soul moved either to a person of different mental and social status, or to an animal, or to a plant.
2. Immortality of the soul
The immortality of the soul is such a general and accepted idea among the Hindu that
No arguments were required. With the exception of the followers of Brihaspati, who denied a future life, all other schools accepted the immortality and eternity of the soul.
3.Pessimism
It should be noted that this pessimism differs from our ideas about pessimism. It is still closer to realism, and the increased attention of Hindus to the suffering that takes place in our lives and ways to eliminate them.
4.Karma
Belief in karma as a continuous activity of thought, word and deed has existed in all centuries. All deeds, good and evil, must bear fruit - this is a position that not a single Hindu doubted.
5. The infallibility of the Vedas
The authority of the Vedas as true knowledge was of enduring importance for all Indian philosophers. Two types of knowledge are represented in shruti and smriti (revelation and tradition).
6.Three Huns
The theory of the three Huns is known to all Indian philosophers as the properties that give impulses to everything in nature. In more in a general sense they can be represented as thesis, antithesis and something else in between. In Samkhya philosophy there are three types:
A) good behavior, called virtue
B) indifferent behavior - passion, anger, greed, gloating, violence, discontent, rudeness, manifested in changes in facial expression.
C) Madness, intoxication, idleness, nihilism, lust, impurity, called bad behavior.
In their philosophical research, Indians saw the main goal of achieving bliss and getting rid of suffering through the comprehension of truth, true knowledge. They distinguished six types of comprehension of truth (prama): perception, inference, revelation, comparison, assumption, non-existence.
The structure of man studied by philosophers in six Indian philosophical systems is interesting. A person consists of several elements - body, soul, spirit, mind (mind) of society. Different systems give each element of a person different properties. In different systems they play a certain role in internal and external relations. A prerequisite for highlighting the properties of one or another element is the recognition of the common spirit within us - purusha, personal god - atman, supreme deity - brahman, nature - prakriti.
Many of our people are interested in esotericism, theosophy, and some Indian spiritual practices, such as yoga, justifying their choice and then engaging in it with their psychophysiological sensations. An alternative to this approach would be a theoretical study of the six systems of Indian philosophy and then more conscious choice and testing them for yourself in practice.
In conclusion, it should be noted that the six systems of Indian philosophy have a powerful potential of true knowledge for solving pressing problems of a person, family, enterprise, society, state, ecology, unfortunately unconscious and not further developed by all interested researchers. In addition, a more detailed study of the six systems of Indian philosophy will make it possible to formulate on their basis models for the harmonious unification of people’s interests different religions, philosophical beliefs for the preservation of peace and sustainable development of human civilization.

Literature:

1. A.Ch. Braktivedanta Swami Prabhupada “Bhagavad-Gita as it is” - 3rd edition - M.: Bhaktivedanta Book Trust - 2005 - 815 p.
2. Max Muller Six systems of Indian philosophy - M.: Alma Mater - 2009 - 431 p.
3. Ladozhsky M. Superconsciousness and ways to achieve it - M.: Theology - 2001 - 834 p.
4. Indian philosophy, six systems of Indian philosophy, Wikipedia – access mode http://ru.wikipedia.org/wiki

Introduction to the six systems of Indian philosophy.

V.Veretnov

Have you ever wondered?

Why, recently, more and more often, many of our people choose the Eastern, and in particular the Indian, path of searching for the meaning of life, getting rid of suffering and achieving bliss?

How justified and conscious are such decisions made and how are they combined with the dominant Christian ones in our society: Orthodox, and recently rapidly growing with Protestant ideologies?

Who chooses which of the six systems of Indian philosophy: Vedanta, Purva Minansa, Sankhya, Yoga, Nyaya and Vaisheshika and why?

Is it possible for a harmonious unification of Christian and Indian philosophical concepts of achieving beyond consciousness within society and an individual?

Some seekers would like to devote themselves exclusively to spiritual self-knowledge, others would like to combine spiritual and material and social prosperity.

In philosophical and religious literature, coverage of the issues of the features of the six systems of Indian philosophy can be found both in the works of domestic scientists M. Ladozhsky, D. Andreev, N. Isaev, V. Lysenko, S. Burmirstrov, and foreign researchers M. Muller, S. Chatterjee, D. .Datta, including Indian scientists Maharishi Mahesh Yogi, A.Ch. Bhaktivedanta Swami Prabhupada and many others.

At the same time, consideration and comparison of six systems of Indian philosophy of Christian approaches to achieving superconsciousness in the context of the questions we posed in the introduction is found in the unique works of the end XIX century by Mitrofan of Ladoga and Max Muller.

One of the hypotheses for the increased interest in the six systems of Indian philosophy, both here and in the West, experts call the historical, cultural and demographic phenomenon of India. Domestic and Western philosophers note the fact that the development of philosophy in India for a long time, due to the lack of literature, occurred mnemonically, i.e. sutras, Upanishads, hymns and other philosophical texts were retold in schools from teacher to student. This circumstance makes it difficult to reliably determine the age of each system of Indian philosophy.

In addition, many authors of the texts of sacred books and commentaries on them considered themselves simply a link in the endless sequence of creation of each system that has survived to this day. Usually, talented students stayed and continued in the ashram (an analogue of the hermit places common among us, such as the Optina Hermitage) to explore themselves (spirit, soul, body, mind, mind, language, etc.), the surrounding nature, the highest deity - the Lord, Generalizing this knowledge, they then passed it on to the students of their school. If Western philosophy was divided into idealism and materialism, theism and atheism in traditional issues of the creation of the world, mechanisms of development, methods of knowledge, then Indian philosophy developed mainly in line with the idealistic theistic tradition, which made it possible not to conflict between religions and philosophy, but rather to develop and develop together. support each other. To be fair, it must be said that Indian philosophy in various systems resorted to the tools of materialists, such as the departure from monism and the use of dualism. On the other hand, Indian philosophy has common ideas for all six of its systems, which will be discussed below.

Indian philosophy Since ancient times, it has developed continuously, without sharp turns, such as those experienced by Western philosophy, which often changed the direction of its development. Its oldest documents, which are still considered holy today, are contained in the Vedas (before 1500 BC). Almost all the literature on Indian philosophy is written in the language of art connoisseurs and scientists - Sanskrit. Since most of the changes in Indian philosophy were associated with commentary on the basic, recognized authoritative texts, the old European philosophical scholars believed that Indian philosophy should be defined as the prehistory of philosophy, when in fact its development ran parallel to the development of Western philosophy, although in other forms. Like European philosophy before the 17th century, Indian philosophy also dealt primarily with religious problems, but it paid more attention to reflection on the knowledge of the transcendental. Since Hindus believe in the eternity of a cyclically renewed world process, they have not created a philosophy of history proper. Aesthetics and the doctrine of society and the state are special, separate sciences for them. In its historical development, Indian philosophy falls into three periods:

1. Vedic period (1500-500 BC),

2. classical, or Brahmano-Buddhist (500 BC - 1000 AD) and

3. post-classical or Hindu period (from 1000).

Six systems of Indian philosophy and their authors

1. Mimamsa (“clarification” of the Vedic text on sacrifices) deals with the explanation of the ritual, but in its methods it can be classified as an atheistic pluralist system,

2. Vedanta (the conclusion of the Vedas) in the Brahma Sutra, based on the Upanishads and the Bhagavad Gita, teaches about the emergence of the world from Brahma; individual souls, through knowledge or love of God - bhakti - achieve salvation, achieve unity with God, without merging with him. Influenced by the idealism of late Buddhist philosophy, Shankara (about 800) gives the texts a new interpretation, which regards the previous teaching about the real transformation of Brahma only as a lower level of truth, as an appearance of truth; in reality, all diversity is an illusion (maya), individual souls are identical to the unchanging Brahma.

3. Samkhya (“reasonable weighing” or “enumeration”) preaches atheistic pluralism: the primary substance is only apparently connected with a kind of soul-spirit; overcoming this illusion guarantees liberation,

4. Yoga (tension, training) is the practice of contemplation; its theoretical basis is Samkhya, but it also recognizes a personal God.

5. Nyaya (rule, logic) - the doctrine of forms of thinking, which developed the five-term syllogism.

6. Sixth system of philosophy -Vaisesika , which sought to establish differences between everything that confronts us in the external and internal world. Vaisheshika developed the doctrine of categories and atomism; being theistic, she saw the liberation of man in the separation of the soul from all material things and its transformation into an organ of thinking.

Each of these six systems has its own founders. These philosophers are as follows:

1.Badarayana, also called Vyasa Dvapayana or Krishna Dwapayana, the supposed author of the Brahma Sutras, also called the Uttara Mimamsa Sutras or Vyasa Sutras.

4. Patanjali, also called Shesha or Phanin, author of the Yoga Sutras.

5.Kanada, also called Kanabhug, Kanabhakshaka or Uluka, author of the Vaisesika Sutras.

6. Gotama (Gautama), also called Akshapada, author of the Nyaya Sutras.

The general philosophical ideas of Indian philosophy are like the common language of Sanskrit or the air with which every thinking person interested in philosophy was permeated.

1. Metepsychosis-samsara

This is the best known of the general ideas about the transmigration of souls. At the same time, human souls, depending on the karma indicators of the balance of good and evil deeds, the soul moved either to a person of different mental and social status, or to an animal, or to a plant.

2. Immortality of the soul

The immortality of the soul is such a general and accepted idea among the Hindu that

No arguments were required. With the exception of the followers of Brihaspati, who denied future life, all other schools accepted the immortality and eternity of the soul.

3.Pessimism

It should be noted that this pessimism differs from our ideas about pessimism. It is still closer to realism, and the increased attention of Hindus to the suffering that takes place in our lives and ways to eliminate them.

4.Karma

Belief in karma as a continuous activity of thought, word and deed has existed in all centuries. All deeds - good and evil - must bear fruit - this is a situation that not a single Hindu doubted.

5. The infallibility of the Vedas

6.Three Huns

The theory of the three Huns is known to all Indian philosophers as the properties that give impulses to everything in nature. In a more general sense, they can be thought of as thesis, antithesis, and something in between. In Samkhya philosophy there are three types:

A) good behavior, called virtue

B) indifferent behavior - passion, anger, greed, gloating, violence, discontent, rudeness, manifested in changes in facial expression.

C) Madness, intoxication, idleness, nihilism, lust, impurity, called bad behavior.

In their philosophical research, Indians saw the main goal of achieving bliss and getting rid of suffering through the comprehension of truth, true knowledge. They distinguished six types of comprehension of truth (prama): perception, inference, revelation, comparison, assumption, non-existence.

The structure of man studied by philosophers in six Indian philosophical systems is interesting. A person consists of several elements - body, soul, spirit, mind (mind) of society. Different systems give each element of a person different properties. In different systems they play a certain role in internal and external relations. A prerequisite for highlighting the properties of one or another element is the recognition of the common spirit within us - purusha, personal god - atman, supreme deity - brahman, nature - prakriti.

Many of our people are interested in esotericism, theosophy, and some Indian spiritual practices, such as yoga, justifying their choice and then engaging in it with their psychophysiological sensations. An alternative to this approach would be to theoretically study the six systems of Indian philosophy and then make a more conscious choice and test them in practice.

In conclusion, it should be noted that the six systems of Indian philosophy have a powerful potential of true knowledge for solving pressing problems of a person, family, enterprise, society, state, ecology, unfortunately unconscious and not further developed by all interested researchers. In addition, a more detailed study of the six systems of Indian philosophy will make it possible to formulate on their basis models for the harmonious unification of the interests of people of different religions and philosophical beliefs for the preservation of peace and the sustainable development of human civilization.