Indian Philosophy

In India, philosophy is called Darshana, i.e. seeing. It is Darshana because through it we can see. Here it is considered not as an end in itself rather as a means with the end as knowledge (Jnana) leading to salvation (Moksha). The origin of Indian Philosophy lies in the direct perception of truth by Vedic Rishis and not in any case by deductively or inductively reaching the truth by logic. And it is this direct perception of truth which had precipitated in the form of Vedas which form the foundation of all Indian Philosophy. The history of Indian Philosophy can be divided in the following three periods:

1. Vedic Period: In this period four vedas namely (i) Rig, (ii) Sam, (iii) Yajur, (iv) Atharva came into being. Each of these four vedas consists the following four portions:
   
   • Samhita: Here the thoughts are expressed in the form of poetical allegory. The ideas are expressed so tersely that it is very difficult to imbibe their true meaning without the help of a proper preceptor.
   • Brahmanas: This represent the practical aspect of the former. Here we find the instructions about various sacrificial acts which must be performed.
   • Aranyaka: In Aranyaka, methods of training of mind are described.
   • Upanishads: These are written mostly in prosaic manner. Here the deep metaphysical questions about ourself, the universe and their interrelations are discussed. Many a time we find these discussions in the form of dialogues between a disciple and his preceptor.
2. Early Post Vedic Period: This is the period of antagonistic thoughts towards Vedic Philosophy. The origin of this opposition can be traced to seemingly over emphasis of ritualism in Vedic Culture.
3. Age of Systems: For the sake of simplicity, this period can be divided into following two portions:
   
   • Aphoristic Period: This period saw the evolution of various branches of philosophy in the proper sense and the composition of aphorisms belonging to different branches. Here it must be very clear that most of aphorisms were based on the teachings of Upanishads.
   • Commentary Period: The above mentioned aphorisms were so abstruse that they were liable to different interpretations. So after the aphoristic period there was an urgent need to explain them. Hence next followed the commentary period. Various commentaries of the same aphoristic texts were proposed to support a particular thought and at the same time to oppose the others.