What is a Darśana?
The word Darśana has multiple meanings in Sanskrit, but in our context, it refers to one of the six orthodox lenses that help us understand the nature of reality. These philosophies hold the Vedas as a credible and authoritative source of knowledge. Each of these six Darśanas influences the others and contributes to our current understanding. The six Darśanas are as follow
Nyāya
A method of reasoning. Important for its analysis of logic and epistemology. The major contribution of the Nyaya system is its working out in profound detail the means of knowledge known as inference or anumana.. The systematic development of the theory of logic, methodology, and epistemology.
Vaisheshika
The main focus of Vaisheshika is on metaphysics and naturalism, which makes it stand out from the other schools of Hindu philosophy. It is similar to the Nyaya school of thought, so much so that they are often studied together as Nyaya-Vaisheshika. Vaisheshika believes that perception and inference are the two reliable sources of knowledge, while Nyaya followers believe in four sources of knowledge: perception, inference, verbal testimony, and comparison. Vaisheshika classifies life into seven padarthas or categories of being, and it postulates that all physical objects are made up of atoms, which are the smallest entities in the physical world.
Mīmāṃsā
Samkhya
Yoga
Vedanta
Mimamsa is critical inquiry or exegesis. Purva Mimamsa is an āstika school of Hinduism that focuses on earlier Vedic texts dealing with ritual actions. It's also known as Karma-Mīmāṃsā. The Mimamsa school focuses on hermeneutics of the Vedas, specifically the Brāḥmanas and Saṃhitas, and has been influential for the vedāntic schools. Both "earlier" and "later" Mīmāṃsā investigate the aim of human action, but with different attitudes towards the necessity of ritual practice.
The most related to Yoga , and was influential on other schools of Indian philosophy. Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources). Sometimes described as one of the rationalist schools of Indian philosophy, this ancient school's reliance on reason was exclusive but strong.
Samkhya is strongly dualist. Sāmkhya philosophy regards the universe as consisting of two realities, puruṣa (consciousness) and prakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.
Yoga Darsana is heavily grounded in Samkhya but gives the option of adding a personal diety or Ishvara. The epistemology of the Yoga school, like the Sāmkhya school, relies on three of six Pramanas as the means of gaining reliable knowledge. These include Pratyakṣa (perception), Anumāṇa (inference) and Sabda (Āptavacana, word/testimony of reliable sources). The metaphysics of Yoga is built on the same dualist foundation as the Samkhya school.The universe is conceptualized as composed of two realities in the Samhkya-Yoga schools: Puruṣa (consciousness) and prakriti (matter). Jiva (a living being) is considered as a state in which puruṣa is bonded to prakriti in some form, in various permutations and combinations of various elements, senses, feelings, activity and mind. During the state of imbalance or ignorance, one or more constituents overwhelm the others, creating a form of bondage. The end of this bondage is called liberation, or moksha, by both the Yoga and Samkhya schools of Hinduism. The ethical theory of the Yoga school is based on Yamas and Niyama, as well as elements of the Guṇa theory of Samkhya.
The Yoga school differs from the closely related non-theistic/atheistic Samkhya school by incorporating the concept of a "personal, yet essentially inactive, deity" or "personal god" (Ishvara).While the Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha, the Yoga school suggests that systematic techniques and practice, or personal experimentation, combined with Samkhya's approach to knowledge, is the path to moksha. Yoga shares several central ideas with the Advaita Vedanta school of Hinduism, with the difference that Yoga philosophy is a form of experimental mysticism, while Advaita Vedanta is a form of monistic personalism. Advaita Vedanta, and other schools, accept, adopt and build upon many of the teachings and techniques of Yoga.
The most prominent and popular of the six schools of Hindu philosophy. Literally meaning "end of the Vedas", Vedanta reflects ideas that emerged from the speculations and philosophies contained in the Upanishads, specifically, knowledge and liberation.
The core of Vedanta revolves around the concepts of Brahman, Atman, and Maya:
Brahman is the ultimate reality, the absolute or cosmic spirit, which is eternal, unchanging, and omnipresent. It is beyond description and is the source of everything in the universe.
Atman is the individual soul or self, which is essentially the same as Brahman. The realization that Atman and Brahman are one is the goal of spiritual pursuit in Vedanta.
Maya is the illusion or ignorance that veils the true understanding of Brahman. It is what makes us perceive the world of forms and the distinction between the self and the universe.
Vedanta is further divided into several sub-schools, each with its own interpretation of the Vedas and Upanishads. The most prominent among these are Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), and Dvaita (dualism).
Advaita Vedanta - established by Shankaracharya (788-820 CE) - No Division between the Divine and the eternal Soul or Atman, We Are One
Dvaita Vedanta - established by Madhvacharya (1238-1317 CE) - We are a spark to the flame or Fire of the Divine
Vishi Advaita - established by Ramanujacharya (1017-1137 CE) - We are not the Divine
Bhedabhed (or Dvaitadvait) Darshan - established by Nimbarkacharya -
Shuddhadvait Darshan - established by Vallabhacharya (1479-1531 CE)
Achintyabhedabhed Darshan - established by Chaitanya Mahaprabhu (1486-1534 CE)
Akshar-Purushottam Darshan - established by Swaminarayan (1781-1830)