Hindu philosophy

Darshan in Hindu religion has been a very ancient tradition. Shard Darshan is more famous and ancient in Vedic philosophy.

The bird's eye view of Hindu philosophy Six visions

Shard Darshan is more famous in Vedic philosophy. It is known in the name of Sankhya, Yoga, Justice, Vaisheshik, Mimamsa and Vedanta. His parents were Kapil, Patanjali, Gautam, Kanad, and Jaminini. These views are believed to be the rise of the birth of Christ. Their initial signs are also found in the Upanishads. The base texts of each philosophy are a philosophy. "Sutra" is an amazing style of Indian philosophy. In the chosen words, the essence of the theory remains in sources. Due to being brief, detailed commentary on the formulas and many commentaries were formed. This style of Indian philosophy is different from the western style of independent philosophies. The basis of the education and the composition of the philosophy of the Guru-disciple-tradition is its basis. This tradition has been a hindrance in the rise of innovative ideas after scenes. Due to some innovation and differences in the context of interpretations, subdivisions were born in the main view.

Authenticity, creationism and freedom of expression are common subjects of conspiracies. These six philosophies recognize the soul in some form. Receiving soul is salvation only. They believe in rebirth, conduct, yoga, etc. Justice, Yoga etc. Some philosophies believe in God. Sankhya and Mimansa philosophy are atheist. Direct, estimation, sub-standard and word these four proofs are generally valid for all views. These are two proofs of economics and unavailability in the theory of vote.

Due to being a Upanishad, Vedanta is the oldest in the world. But in the Brahmsutra, there is a denial of other philosophies and his oldest commentary is of Adi Shankaracharya (8th century). The speeches of other philosophical sources were composed in the early centuries of Jesus. Sankhakshyutra probably disappeared. The "numerical value" of Ishwar Krishna (5th century) is the authentic treatise of Samkhya philosophy. Sankhya philosophy is atheist dualism. According to nature and men, there are two independent and eternal powers. "Nature" is the root and the subtle reason of the world. The name of the equinox of these three qualities is nature, that is the nature, rajas and tamas. With the contact of the male with nature, the beginning of the serag begins. Serg is the bond of men. Philosophy leads to liberation. Men are free from the knowledge of their pure consciousness, non-spirit, nature.

The principles of Yoga philosophy are similar to Samkhya. Annotations and commentaries on Yoga Sutras are the basis of the elaborate tradition of Yogasarshan. The main goal of yodsharan is to pave the path of samadhi. In the samadhi, all the thoughts of the mind are inhibited. Practices, valor and meditation are the main means of yoga. God can also be the target of meditation, so much so is the importance of God in Yogasarshan. Omnipresent of yoga, rule, asana, pranayama, retrograde, perception, meditation and samadhi is the accessible path of AshtangaYoga Yoga.

There are judicial and scientific evidence. Justice is a kind of Indian logic. There are many famous commentaries on the Niyasutra. The tradition of innovative justice in Gangetic Upadhyaya (12th Century) started in "Navaratchantamani". Before the judgment itself, 16 substances are mentioned in the formula. There is a philosophy through them which is a means of free or salvation. Proofs get special expansion in Judiciary. Divine devotion is considered as a means of salvation in justice.

Specialist philosophy is a form of justice in a sense. Special or 'atomic' is its main subject. The root cause of atomic nature is the cause. God considers the cause of justice-Vaisheshik-Disharna creation. In the special philosophy, the entire power is divided into seven substances - matter, attributes, karma, general, special, good and lack. Due to being more consistent with the 16 substances of justice, this division has become more valid and has become the basis of the Joint tradition of judicial-philosophy, which is represented by "the Judicial Magistrates".

The last two views in the scenes are called "Mimansa". These are called Premanimansa and Uttamimansa. They have a closer relation with the Vedas rather than other philosophies. In a way, these are the interpretations of Vedic philosophy. The rituals of pre-eminence, mantras and Brahmins are explained. The logical explanation of the Upanishadic philosophy of Upanishads Upanishads. Due to being the last part of the Vedas, Upanishads are called "Vedanta". The name of the answer Mimansa is also "Vedanta". The basis of the principles of these two manifestations is in the Vedas, but in the form of systematic philosophies, they are initiated together with other philosophies (in the first century). That is why they are calculated in the scenes. There are three steps in the history of both the wonders. In all three stages, they were developed in the same northeast. In Vedic age, rituals were made in the forerunners of the Vedas (Codehi, Brahmin). Spirituality has gained prominence in the north part (Upanishads) of the Vedas. In the early twentieth century, "Mimamsasutra" and "Brahmsutra" of Jamini and Badarayan were probably composed in this sequence. In the seventh century BC, Kumaril Bhatt and Shankaracharya deliberated and preached the former and the north-east in this predetermined order.

Because of being an animist, there is opposition from Buddhist philosophy of Vedic philosophy of Buddhism. In the form of a revolution against Vedic religion, Buddhism originated in the 6th century BC. For many reasons, Buddhism began to decline in the 6th century BC. At the same time, Kumaral and Shankaracharya reputed both sides of Vedic religion. After this, Parthasarathi Mishra (14th Century) and Madhavacharya (14th century) expanded the pre-eminence philosophy. Madhavacharya was the minister of Wukkaar of Vijayanagar. Later, after retirement, he took the post of Shankaracharya of Shrangri Peeth after the name of Vaidyanayana and composed the "Vedanta Vedanta" book called "Panchadashi". For the prestige of Vedantam, Shringari Peeth is situated on the Nilgiri Mountains in the south, in which the four peaks were established on the four corners of the country. The other three backs are in Puri, Badriakshram and Dwarka. Shankaracharya composed lectures on Upanishads, Brahmsutra and Geeta. After Shankaracharya, Vachaspati Mishra (9th century), Shri Harsh (12th century), etc., educators expanded the Vedanta tradition.

The main objective of pre-emission is to arrange Vedic Karmundas. According to this, the main meaning of the veterans is in the order of law or karma. The minerals who do not have a formal practice are "economism" and do the deities etc. If a godly power generates a divine power, which is called "Apurvas". This is the regulator of unusual karma. God is not valid in preaching. Veda is eternal and unmarried. The usual word is called 'Arafa' in Kappa, and the origin of creation is created from the power of Apuru. The soul of pre-emotional consciousness is like consciousness as a human. In addition to variable evidence of justice philosophy, economics and unavailability are considered in two proofs and celebrations.

The answer is dependent on the north part of the Vedas (Upanishads). Upanishads are the last part of the Vedas, so they are called 'Vedanta'. The more famous name of the answer Mimamsa is "Vedanta". Through the interpretations of Brahmsutra and Upanishads, Vedanta has expanded. Many teachers have interpreted Brahmasutras and Upanishads from different perspectives. Based on the different opinions of Acharya, many sects of Vedanta have become. They are famous as Advaita, Distinguished Dvait, Dwait etc. These sects of Vedanta are not philosophical like Samkhya etc.; Religious backs of all these sects are distinguished in different places of the country. The academic tradition of these benches continues to be intact nowadays. Gita's Erism

Geetadarshan is also contemporary of Vedic demonstration. Gita's Karmayoga is an important fundamental philosophy after the superstitions of Upanishads. All Vedic philosophies have recognized the importance of Karma Yoga. Due to being practical, he can be called Representative Indian life-course. There is a wonderful coordination of spirituality and life in the work of Gita. Historically, this is a combination of Vedic rituals and superstitions of Upanishads. This coordination of spirituality and karma is very important. The effects of the Vedanta of Upanishads and the ethos of Buddhism and Jainism were influenced by the Indian population and the effect of famine and retirement became increasingly fatal for society. In such a situation, Gita gave the message of Karma yoga and gave the country a life of love. By accepting spirituality, the Gita gave a new definition to Sanyas. The general meaning of "retirement" is "sacrifice". But there is often misconception in this sacrifice. Natural deeds can be sacrificed like food, sleeping etc. Sacrifice is also possible. This is the retreat of the Gita. Folk possible by sacrificing the fruits of the fruit. This is the retreat of the Gita. Making a living for the public collection by abandoning the wishes of the fruit is the ideal of life. This is the instrument of salvation. This neutralization of the Gita has been adopted by most Indian philosophies. Gyan Jog is his spiritual basis and Bhakti Yoga is his emotional vision. Vedanta sect

Among the many saints of Vedanta, the Shankaracharya is the best of all times. This is probably also the most prestigious. The monasticism of Shankaracharya is dependent on the Upanishads. According to them Brahma is the only truth. Cover the universe and the cosmic Brahmacharya. When the ignorance is redressed, the creature is interviewed by his own brahmacharya. This is salvation. Brahma is Sachchidananda. The power and consciousness of Brahman and its enjoyment is eternal. There is light of Brahma in the past experience, beyond the states of the awakened, the dream and the sleeping and external and internal subjects. Brahma is indefensible due to being depressed. Being numerate, it is called "Advaita". In the behavior of renunciation and love, this non-discriminative feeling is divided. It has an internal interview in Samadhi. To prove the Advaita bhav, Brahma is believed to be the cause of the world. Assuming Brahma as the cause of the world, it becomes the advaita of both. The fear of the result of the product has been overcome by the diffraverism. Diversification is poor. His work is false, like the serpent's delusion in the rope. The serpent snake and dream are genuine truths. The world is practical truth. He is valid till salvation. Brahma is the only transcendental truth which remains in salvation. The Brahma with the Maya is called "God". He is the creator of creation, but he is not a transcendental truth. The means of cosmic energy is knowledge. The accomplishments of karma are not eternal. "Brahma" is not achieved through karma. Karma and Bhakti are the cooperative causes of salvation. Shravan, Mannan and Nididhasan are the three steps of liberation. In salvation, the soul is liberated from all bondage and is bewildered with endless bliss. This salvation is attainable in a lifetime and it has complete association with the behavior of life.

After about 300 years of Shankaracharya Ramanujacharya established a special opinion on the basis of the new interpretation of the Brahmsutras in the 11th century. On the basis of Ramanujit "Shrishabh", this is called 'Shrsampadiya'. Ramanuja does not believe Shankar's Mayanism. According to him, Jiva, Jagat and Brahma are all three Paramartic truths. Jagat is not the interpretation of Brahma but the real creation of Brahma. Brahma and God are synonyms of each other Jiva is a part of Brahma. In the salvation, the world does not merge and the entity remains an independent entity. Brahma is not special and nirguna but special and saguna. Brahma is the only independent power. Jivas and Jagat are his inferior adjectives. Their existence apart from Brahma is not possible. Therefore Ramanuja's opinion is also Advaita. Brahma, with the epithets of the Jiva and the world, has a special uniqueness among them. Brahma is his inner lord. In Ramanuja's opinion, devotion is the main means of salvation. Knowledge of God's qualities is the inspiration of devotion. Propaganda is the best route for ordinary people and Shudras.

A few years after Ramanujan, in the 11th century, Nimbarkaracharya reputed Dwaita Dwaito vote. His commentary on the Brahmasutra, "Vedant-Parivat-Saurabh" is the basis of this opinion. Like Ramanuja, Nimbarkark also considers the creatures and the world as the dependent of truth and Brahma. In the opinion of Ramanuja, Advaita Pradhan is. Dwait's request is more in Nimbarka vote. According to Ramanuja, there is a formative equation in Jiva and Brahma, their power is different. There is a formidable difference in Nimbarka's opinion. The basis of the Advaita of Nimbark is dependence on the soul of the creature. Brahma Saguna is the God of Nimbarka. His devotion as Krishna is the ultimate path of salvation. This devotion comes from God's grace. Devotion is God's reverence with devotion. This is salvation. According to both Ramanuj and Nimbarkar, Vivek's liberation is valid.

After Nambark, Madhavacharya rendered dual vote in the 13th century. They are also famous as full name and Ananditirtha. He has established dualism by denouncing Shankaracharya's duality and dualism of Nimbarka. According to them, the combination of both distinction and discrimination is not possible. Shankaracharya's fame also is not acceptable to him. The world is not false, it is not real. The third non-negotiable category of maya, different from Sat and Asat, is not possible. God, creature and world are different from each other. There are five types of differences. There is a difference between God and God, the world, the creatures and the living things. The reason of God is not the cause of the world, the cause is due. Characterization is nature. God is his regulator. Moksha is attained by devotion of God. There is a difference between free living. They stand apart from God and participate in the Divinity of God according to their ability.

In the 15th century, Vallabhacharya preached Shuddhwaita vote. The basis of this opinion is "Nuclear language" of Vallabhacharya written on "Brahmasutras". They believe in the supra-sense of pure Brahma, detached from Maya. This Brahma is not nirguna, is saguna and is devoid of relation of maya. Brahma is expressed as a jagruti with its infinite power. Due to the treachery of chit and bliss, in the world there is only the expression of Brahma in truth. Jiva and Brahma are one with nature. Like the flames of fire, organism is a part of Brahma, not adjective. Thus, everywhere is Advaita, there is no duality anywhere. Confirmation and confirmation are two types of devotional means of salvation.

In the 16th century, Chaitanya Mahaprabhu initiated the non-irrational discrimination. His disciple form Goswami established the Gaudai Vaishnava sect. According to them the power of God is unimaginable. He can co-ordinate the anti-attributes. By not contemplating discrimination, doing spiritual practice of salvation is the only religion of life. Moksha means the constant love of God's love.

In this way, the new upliftment of the Vedanta which emerged in the Upanishads in the post-Vedic era happened in the form of sects like Advaita, Dikshit, Dwait, Shuddhwaita etc. from the seventh century to the 16th century. The Vedanta of the Upanishads is the responsibility of western and northern India. Advaita etc. sect originated from the south. Their originators were residents of the South. The idea of ​​Chaitanya rose from Bengal. But all these sects have made their backs in northern places, such as Vrindavan. Shankaracharya set back on all four corners of the country. People from all parts of North, South, East, West were included in these sects. Although different in theory, these different sects of Vedanta became the sources of internal unity of India. Shaiv ​​and Shakta Darshan

पाशुपत देखें

In addition to Vedic and non-Vedic philosophies, a third stream has been circulating in the Indian philosophy tradition of Shaiva and Shakta sects. Being in the form of some mysterious meditation, it has been hidden in the confluence of Vedic and non-Vedic streams as some Sarasvati. But even in the form of direct worship, Shiva's recognition is very much. Antique antiquity of ancient Shiva is certified by ancient historical discoveries. There are Shiva's temples in the village village. Shiva fastens every week and per side. Mahadev Parvati's divine couple is worshiped as an ideal in Indian families. Shiva is described in the form of Rig Veda and Rudra of Yajurveda. But Shiva is often considered as a non-Vedic deity. In the mythical era, the likelihood of opposition in the context of the comparison of the Tridevas is seen. But Shiva later became a very popular deity.

The Shaiva sect has often been in the form of secret mechanisms. He has very little literature published. The published literature is also very reasoned for being symbolic. There are many sects of Shaiv ​​tradition. Among them Shaiv, Pashupat, Veershave, Kalamukh, Kapalik, Kashmir Shaivism and Southern Doctrine are more famous. They can call the shadow of Shaiva tradition. The promotion of Shaiva Siddhit is in the Tamil country in the south. Its basis is in the Aroam texts. In the 14th century, Nilkantha composed Shabmabhutra on "Brahma Sutra" and coordinated the life with Vedanta tradition. The Pashupat vote is popularly known as 'Nukulish Pashupat'. The Vaishakta formula is the original texts of this sect. The Black and the Imperial Sect are some awful and mysterious. Kashmiri Shaiva is like the Advaita Vedanta. Despite being a tantrik, his philosophical literature is prolific. Its pulse and identity are two branches. The basis of one's base is the pulse of Vassugupta and the second is the "Preceptor" of his disciple Somanand (9th century). The organism and the Advaita of God are valid in both the branches. God "Shiva" is similar to Vedanta's Brahma. Veerashivao is popular from South India. Their followers hold the Shivling. Hence, they are also called "Lingayat". In the 12th century, Vishav propagated this opinion. Veerashivaav is a type of special darvaita. Due to the power that the world is considered to be the ultimate element of power, it can call it powerlessly. The Shaiva sect, prevalent in North and South, is also the formula of India's religious unity, like North Vedanta sect. The worshiped Shiva from Kailash to Rameswaram is the Mangal deity of Indian unity. The practical rituals of Indian unity are made by both visits.

Source of power is probably in the spirit of ancient India. There is a lot of glory in the Indian families. In the name of women, the word "goddess" is often used in the form of a postal order. There are many forms of power. Goddess is worshiped as Lakshmi, Saraswati, Parvati Kali, etc. "Power" is the desire. In Shivasutra, the will has given the form of Uma Kumari (will power: Uma Kumari). But co-ordination of willpower in the chinkable form of the element is an important aspect of philosophy.

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