The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as Buddhism or Jainism on issues of epistemology, metaphysics, logic, ethics or cosmology. Hence, historians of Indian philosophy typically understand the term “Hindu philosophy” as standing for the collection of philosophical views that share a textual connection to certain core Hindu religious texts (the Vedas), and they do not identify “Hindu philosophy” with a particular comprehensive philosophical doctrine.
Hindu philosophy, thus understood, not only includes the philosophical doctrines present in Hindu texts of primary and secondary religious importance, but also the systematic philosophies of the Hindu schools: Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Pūrvamīmāṃsā and Vedānta. In total, Hindu philosophy has made a sizable contribution to the history of Indian philosophy and its role has been far from static: Hindu philosophy was influenced by Buddhist and Jain philosophies, and in turn Hindu philosophy influenced Buddhist philosophy in India in its later stages. In recent times, Hindu philosophy evolved into what some scholars call “Neo-Hinduism,” which can be understood as an Indian response to the perceived sectarianism and scientism of the West. Hindu philosophy thus has a long history, stretching back from the second millennia B.C.E. to the present.
Table of Contents
- Stage One: Non-Systematic Hindu Philosophy: The Religious Texts
- Stage Two: Systematic Hindu Philosophy: the Darśanas
- Stage Three: Neo-Hinduism
- Conclusion: the Status of Hindu Philosophy
- References and Further Readings
“Hinduism” is a term used to designate a body of religious and philosophical beliefs indigenous to the Indian subcontinent. Hinduism is one of the world’s oldest religious traditions, and it is founded upon what is often regarded as the oldest surviving text of humanity: the Vedas. It is a religion practiced the world over. Countries with Hindu majorities include Bali, India, Mauritius and Nepal, though countries in Asia, Africa, Europe and the Americas have sizable minorities of practicing Hindus.
For historical and doctrinal reasons, some modern Indologists have adopted the convention of distinguishing between traditional Hinduism and “Neo-Hinduism” (cf. Hacker; Halbfass, India and Europe). Against this distinction, “Hinduism” is often reserved for some traditional philosophical and religious beliefs indigenous to the Indian subcontinent, and “Neo-Hinduism” is reserved for a modern set of religious and philosophical beliefs articulated by Indians who defined their religious views in contrast to a perceived Western preoccupation with scientism and sectarianism. For many Western educated individuals in the world today (particularly those who count themselves as “Hindus”), the philosophy captured under the term “Neo-Hinduism” designates their religious and philosophical belief set. While Neo-Hinduism is no doubt a part of the Hindu philosophical tradition, it constitutes a distinct development within the tradition. Here the terms “Neo-Hindu” and “Neo-Hinduism” will be used to single out this recent development of Hindu thought. “Hindu” and “Hinduism” will be used to designate any portion of the tradition. The label “Hindu philosophy” will be reserved for the philosophical elements of Hinduism.
The history of Hindu philosophy can be divided roughly into three, largely overlapping stages:
- Non-Systematic Hindu Philosophy, found in the Vedas and secondary religious texts (beginning in the 2nd millennia B.C.E.)
- Systematic Hindu Philosophy (beginning in the 1st millennia B.C.E.)
- Neo-Hindu Philosophy (beginning in the 19th century C.E.)
Hindu philosophy is difficult to narrow down to a definite doctrine because Hinduism itself, as a religion, resists identification with any well worked out doctrine. This may not be so surprising when we consider that the term “Hinduism” itself is not in traditional, pre-colonial Hindu literature. Prior to the modern period of history, authors that we think of as Hindus did not identify themselves by that title. The term itself is not rooted in any Indian language, but likely derives from the Persian term “sindhu,” cognate with the Latin “Indus,” used to refer to inhabitants of the Indian subcontinent (cf. Monier-Williams p.1298). Its historical usage is thus an umbrella term that identifies many related religious and philosophical traditions that are not clearly part of another Indian tradition, such as Buddhism and Jainism.
Owing to the geographical proximity of the views grouped under the term “Hinduism” we might expect that such views have some comprehensive doctrinal similarities. However, many of the ideas and practices commonly associated with Hinduism can be found in adjacent Indian religio-philosophical traditions, such as Buddhism and Jainism. Moreover, some of them are not common to all Hindu thinkers. The rich diversity of views within the Hindu tradition that overlap with non-Hindu views makes identifying “Hinduism” on the basis of a shared, comprehensive doctrine difficult if not impossible.
A common thesis associated with Hinduism is the view that events in a person’s life are determined by karma. The term literally means “action,” but in this context it denotes the moral, psychological spiritual and physical causal consequences of morally significant past choices. If it were the case that a belief in karma is common to all Hindu philosophies, and only Hindu philosophies, then we would have a clear doctrinal criterion for identifying Hinduism. This approach is unsuccessful because a belief in karma is common to many of India’s religious traditions—including Buddhism and Jainism. Moreover, it is not evident that it is embraced by all sources that we consider Hindu. For instance, the doctrine of karma seems to be absent from much of the Vedas. Karma is not a sufficient criterion of Hinduism, and it likely is not a necessary condition either.
Polytheism, or the worship of many deities, is often identified as a distinctive feature of Hinduism. However, it is not true that all Hindus are polytheists. Indeed, many Hindus belong to sectarian traditions (such as Vaiṣṇavism, or Śaivism) that specify that only one deity (Viṣṇu, in the first case, or Śiva, in the second), or a very small set of deities, are genuine Gods, and subordinate the rest of the pantheon associated with Hinduism to the status of exalted beings. We could identify Hinduism as the set of religious views that recognize the divinity or exalted status of a core set of Indic deities, but this too would not provide a way to separate Hinduism from Buddhism and Jainism. Many “Hindu” deities, such as Brahmā (the Creator God), are recognized and treated as exalted beings and deities in the Buddhist Pāli Canon (cf. Majjhima Nikāya II.130; Saṃyutta Nikāya I.421-23). Likewise, the popular Hindu deity Kṛṣṇa is treated in the early Jain tradition as a Jain Ford Maker, and a tradition of worshiping the Goddess Lakṣmī (a goddess revered by Hindus as the consort of Viṣṇu) continues amongst Jains today (see Dundas pp. 98, 183). Belief in certain deities might constitute a necessary condition of Hinduism, but it is not a sufficient criterion.
Hinduism might be identified with a core set of values, commonly known in Hindu literature as the puruṣārthas , or ends of persons. The puruṣārthas are a set of four values: dharma, artha, kāma and mokṣa. “Dharma” in the Puruṣārtha scheme and throughout much of Hindu literature stands for the ethical or moral (in action, or in character, hence it is often translated as “duty”), “artha” for economic wealth, “kāma” for pleasure, and “mokṣa” for soteriological liberation from rebirth and imperfection. Hinduism, one might argue, is any religious view from the Indian subcontinent that recognizes that human beings ought to maximize the puruṣārthas at the appropriate time and in the appropriate ways. This approach will not do, for not all views that we consider Hindu recognize the validity of all of these values. While many of the systematic Hindu philosophical schools seem to be critical of kāma, understood as sensual pleasure, the early stage of one Hindu philosophical school—Pūrvamīmāṃsā—does not recognize the idea that there is anything like liberation as a possible end for individuals.
The puruṣārthas are important for any study of Indian thought, however, for they constitute the value-theoretic backdrop against which Indian thinkers articulated their views: typically, most all Indian philosophers recognized the validity of all four values, though some, like the Materialists (Cārvāka) are on record as holding that kāma or sensual pleasure is the only dharma or morality (Guṇaratna p.276), and that there is no such thing as liberation. Others such as the early Pūrvamīmāṃsā ignore the idea of personal liberation but emphasizes the importance of dharma. As all Hindu philosophical schools appear to recognize something that might count as “dharma” or morality, we might attempt to understand Hinduism in terms of its allegiance to a particular moral theory. This attempt to define Hinduism in terms of a simple doctrine fails, for some of what passes for dharma (ethics, morality or duty) in the context of particular schools of Hindu philosophical thought share much with non-Hindu, but Indian schools of thought. This is particularly apparent with in the case of the Hindu philosophical school of , whose moral theory shares much with Jainism, and with Buddhist Mahāyāna thought. Also, there is sufficient variation amongst the schools of Hindu philosophy on moral matters that makes defining Hindu philosophy solely on the basis of a shared moral doctrine impossible. If there is a core moral theory common to all Hindu schools, it is likely to be so thin that it will also be found as a component of other Indian religions. Thus, an ethical theory might be a necessary criterion of Hinduism, but it is insufficient.
Finally, one might attempt to identify Hinduism with the institution of a caste system that carves society into a specified set of classes whose natures dispose them and obligate them to certain occupations in life. More specifically, one might argue that Hinduism is any belief system wedded to the idea that any well ordered society is composed of four castes: Brahmins (priestly or scholarly caste), Kṣatriya (marshal or royal caste), Vaiśyas (merchant caste) and Sūdras (labor caste).
This approach to defining Hinduism is essentially a rehabilitation of the idea that some core moral doctrine cements Hinduism together. There are two problems with this approach that renders it unhelpful to identifying Hinduism. First, anyone familiar with Indian society will know that caste (“varna,” or more commonly “jāti”) is an Indian phenomenon that is not restricted to Hindu sections of society. One might argue that the approving use of the term “Brahmin” in Buddhist and Jain texts shows that even these socially critical movements were comfortable with a caste structured society provided that obligations and privileges accorded to the various castes were justly distributed (cf. Dhammapada ch. XXVI; cf. Sūtrakṛtānga I.xii.11-21). Secondly, and more importantly, it is not clear that caste is philosophically important to many schools that are conventionally understood under the heading of “Hindu philosophy.” Some schools, such as Yoga, appear to be implicitly critical of life in conventional society guided by the values of social and ecological domination, while some schools, such as Advaita Vedānta, are openly critical of the idea that caste morality has any relevance to a spiritually serious aspirant.
Because the term “Hinduism” has no roots in the self-conceptualization of people that we in retrospect label as “Hindus,” we are unlikely to find anything very significant in the way of philosophical doctrine that is essential to Hinduism. Yet, the term continues to be useful because it centers on a stance that separates Hindu thinkers from Buddhist, Jain, or Sikh thinkers. The stance in question is openness to the provisional validity of a core set of Hindu texts. At the center of the canon of Hindu texts is the Vedas, followed by a large body of literature of secondary religious importance, which largely derive their legitimacy from Vedic thought. Non-systematic Hindu philosophy is comprised of the philosophical elements of the primary and secondary bodies of canonical Hindu texts, while the systematic Hindu philosophies, which also adopt the congenial disposition towards the Vedas, find their definitive expressions in formal philosophical texts authored by professional philosophers. Finally, Neo-Hindu philosophy of late likewise adopts a positive disposition to the Vedas, and hence constitutes the latest offering in the history of Hindu philosophy.
The Vedas are a large corpus, originally committed to memory and transmitted orally from teacher to student. The term “veda” means “knowledge” or “wisdom” and embodies what was likely regarded by its original attendants as the sum-total of the knowledge of their people. On the basis of linguistic variations in the corpus, contemporary scholars are of the opinion that the Vedas were composed at various points during approximately a 900 year span that can be no later than 1500 B.C.E. to 600 B.C.E.. The Vedas are composed in an Indo-European language that is loosely referred to as Sanskrit, but much of it is in an ancient precursor to Sanskrit, more properly called Vedic.
The Vedic corpus is comprised of four works each called “Vedas.” The four Vedas are Ṛg Veda, Sāma Veda, Yajur Veda and Atharva Veda, respectively. Each of the four Vedas is edited into four distinct sections: Mantras, Brāhmanas, Āraṇyakas, and Upaniṣads.
The main portion of the Veda (which the term “Veda” most properly refers to) consists of mantras, or sacred chants and incantations. A section called the Brāhmanas, which contains ritual instruction, and speculative discussions on the meaning of Vedic rituals, follows this. These first two portions comprise what is often called the karma khaṇḍa or “action portion” of the Vedas, or alternatively, the Pūrvamīmāṃsā (“former inquiry”). (The philosophical school of Pūrvamīmāṃsā takes its name from its focus on the early part of the Vedas.)
Many of the hymns of the karma khaṇḍa ask for special favors from deities, and emphasize the worldly rewards of artha (economic prosperity) and kāma (sensual pleasure) that come from propitiating gods through prescribed sacrifices. However, the earlier portion of the Vedas is not entirely devoid of lofty or philosophical significance. Many of the mantras resurface in the latter portion of the Vedas as dense expressions of metaphysical theses. Moreover, many portions of the karma khaṇḍa elaborate the significance of the various Vedic deities, which surpass the role that could be attributed to them in a polytheistic context. Instead, what one finds frequently is the elevation of a single deity to the level of the cosmic soul (for example, see the Śrī Rudra).
A recurrent cosmological and ethical vision appears to emerge in the karma khaṇḍa. This is the idea that the universe is a closed ethical system, supported by a system of reciprocal sacrifice and obligation. In this context, the karma khaṇḍa promotes the practice of animal sacrifices to the gods, to ensure that conditions on earth are livable and fruitful for all of its inhabitants. A related doctrine that begins to emerge in portions of the karma khaṇḍa is the four-fold caste system that sets out strict obligations for all to fulfill, along with the idea that the caste-social order is divinely ordained. This is most clearly related in the Puruṣa Sūkta, a section of mantras from the Ṛg Veda. According to the Puruṣa Sūkta, the universe, as we know it, is a result of the self-sacrifice of a Cosmic Person (an ultimate God, later identified with Viṣṇu or Śiva, depending upon sectarian contexts). Upon being bound and sacrificed by the gods, the various portions of the Cosmic Person become the various castes: the head becomes the Brahmins, the arms become the Ksatriya caste, the thighs become the Vaiśya caste, and the feet become the Sūdra caste. While the caste system may be a pervasively Indian phenomenon, the idea that the caste system is divinely ordained appears to be found in Hindu philosophies in proportion to the weight they give to the authority of the karma khaṇḍa.
The karma khaṇḍa is followed by the Āraṇyakas, or forest books, which for the most part eschew rituals, and are far more speculative. After the Āraṇyakas come the section of the Vedas known as the “ Upaniṣads,” which consist of a dialogue between a teacher and student on metaphysical, axiological and cosmological issues. Whereas the goal of the early portion of the Vedas is action, the goal of the latter portion of the Vedas is jñāna (knowledge) of Brahman (a neuter term for the Ultimate, depicted in the Upaniṣads as the ultimate God). Further, the Upaniṣads identify Brahman with Ātma (Self) and suggest that knowing this entity will save one from all sorrow (cf. Muṇdaka Upaniṣad 7) and result in liberation. Brahman or Ātma is additionally presented as the omniscient, omnipotent and omnipresent entity hidden from plain view, but known through philosophical speculation that is driven by dissatisfaction with earthly rewards. This latter part of the Vedas is often referred to as the uttara mīmāṃsā (“higher inquiry”), or the vedānta, which means “end of the Vedas.” Alternatively, it is known as the jñāna khaṇḍa, or “knowledge portion” of the Vedas. (The Hindu schools known as Vedānta take their name from their focus on this portion of the Vedas). The sustained theme of the uttara mīmāṃsā is that the cosmos as we know it is the result of the causal efficacy of Brahman, or Ātma, that the results of works are ephemeral, and that knowledge of reality brings everlasting reward. The uttara mīmāṃsā is characterized by a pervasive dissatisfaction with ritual (cf. Muṇdaka Upaniṣad I.ii.10).
The specific relationship between the individual and Brahman, or Ātma, is a matter of controversy amongst commentators on the latter portions of the Vedas. Four major commentarial schools evolved to interpret the import of the later portions of the Vedas. This confirms the suspicion that the actual position of the Upaniṣads is less than clear, or at least debatable. (See Vedānta.)
On many traditional Hindu accounts (specifically the account found in the Pūrvamīmāṃsā and Vedānta schools), the Vedas are regarded as “śruti”, “heard” or revealed texts, and are contrasted with smṛti or remembered texts. The smṛti texts are far more numerous, but purport to be based upon the learning of the Vedas. Unlike the Vedas, the smṛtis were traditionally regarded as appropriate for general consumption, while the Vedas were regarded as the sole preserve of the high castes. The smṛti literature, as a rule, was originally authored in Sanskrit. Over time, however, translations into vernacular languages became popular, and additional texts were authored in vernaculars.
The tradition of smṛti literature stretches back to the end of the Vedic period, and in some ways is still very much alive today. The smṛti texts can all be read as attempting to unify the seemingly divergent goals of the action section of the Vedas (being morality, or dharma) and the knowledge section of the Vedas (being liberation or mokṣa). The overall strategy offered in the various smṛti texts is to affirm a moral scheme known traditionally as varna āśrama dharma, or the morality of caste (varna) and station in life (āśrama). This scheme reconciles the demands of dharma and mokṣa, as well as artha and kāma, by apportioning different stages of life to the pursuit of different ends. At the end of childhood, and before the beginning of adolescence, an individual is typically expected to be a celibate student (brahmacarya), and learn one caste’s ways. Then at an appropriate age they are to marry and become a householder (gṛhastha). During this stage an individual is permitted and expected to pursue the ends of kāma or sensual pleasure through married life and artha or economic prosperity through caste occupations. After raising a family, a couple is to retire to the forest and become forest dwellers (vānaprastha), to facilitate their transition from a life focused on kāma and artha to a life geared towards liberation. Finally, individuals give up all possessions, renounce society and become a ascetic (sannyāsa) at which point they are to focus solely on mokṣa or spiritual liberation.
There are three prominent varieties of smṛti literature that are important to the study of Hindu philosophy. Though they for the most part express and extol the doctrine of varna āśrama dharma, they are composed in different styles, and with different audiences in mind.
The best known of the smṛti literature are the great Hindu epics, such as the Mahābhārata and Rāmāyana. The focal plot of the Mahābhārata is a fratricidal war between the children of two princes. The deity Kṛṣṇa figures prominently in this epic, as a mutual cousin of both warring factions, though he is not the protagonist. The Rāmāyana is an account of the life story of the crown prince Rāma up until he vanquishes the tyrant King Rāvana and successfully rescues his wife and the crown princess Sītā from Rāvana’s grips. Both Kṛṣṇa and Rāma are traditionally regarded as human incarnations of Viṣṇu. Both the Mahābhārata and Rāmāyana are grouped under the heading of itihāsa (‘thus spoken’) literature. The focal events of the two epics likely occurred between 1000 B.C.E. and 700 A.D. (Thapar p. 31) though the epics themselves appear to have gone through a long process of revision and evolution before their final Sanskrit versions appear on the scene in the first two centuries of the common era.
Itihāsas, though recorded in the form of a narrative, are littered with philosophical discussions on cosmology, and ethics. The most philosophically famous portion of the itihāsa literature is the Bhagavad Gītā. The Bhagavad Gītā forms a portion of the Mahābhārata, but owing to its importance in the tradition it is often regarded as a stand-alone text.
The Bhagavad Gītā consists of a discourse given by Kṛṣṇa on the eve of the battle of the fratricidal war of the Mahābhārata to his cousin Arjuna, who becomes despondent at the thought of engaging in a war whose main aim is resting control over the throne, at the expense of the destruction of his family. Kṛṣṇa exhorts Arjuna to do his duty as a Ksatriya and fight the war that he has been charged with (Bhagavad Gītā 2:31). For “[b]etter is one’s own duty, though ill done, than the duty of another well done….” (Bhagavad Gītā 18:47; cf. Manu X. 97). In keeping with the general theme of the smṛti literature, Kṛṣṇa focuses on reconciling the goal of mokṣa with that of dharma. Kṛṣṇa’s first solution to the problem of the conflict of dharma and mokṣa involves doing one’s duty with a strong deontological consciousness, which attends to duty for duty’s sake, and not for its rewards. This deontological attitude not only perfects moral action, on Kṛṣṇa’s account, but it also constitutes true renunciation, which is a prerequisite to mokṣa. Kṛṣṇa calls the deontological renunciation of rewards of dutiful action karma yoga, or the discipline (yoga) of action (karma) (Bhagavad Gītā ch.3). This is not the only type of yoga that Kṛṣṇa prescribes. He also propounds what he identifies as distinct yogas (Bhagavad Gītā chs. 4-11) that might be grouped under the heading of jñāna yoga, or the discipline (yoga) of knowledge (jñāna), whereby one develops a detached attitude towards the fruits of works through knowledge of the excellences and unchanging nature of the transcendent (sometimes spoken of as “Brahman” in this text), and the ephemeral and temporary nature of worldly accomplishments. To this end, Kṛṣṇa calls upon the philosophy of Sāṅkhya and Yoga, as well as the philosophical concepts of the Upaniṣads to explicate the nature of the changing and the transcendent. Finally, Kṛṣṇa also prescribes what he calls bhakti yoga or the “discipline (yoga) of devotion (bhakti)” (Bhagavad Gītā chs. 12-18). Whereas in karma yoga, one merely gives up fruits of actions, in bhakti yoga one offers the fruits of one’s actions to God. Whereas in jñāna yoga one pursues knowledge for its own sake, in bhakti yoga one pursues knowledge for the sake of a loving relationship with the Ultimate. Kṛṣṇa appears to hold that any of the ways that he prescribes will result in liberation for all three varieties of yogas will ensure that the obstacle to liberation—attachment to fruits of actions—is over come.
“Purāna” means history and is the term applied to a group of texts that share a few features: (a) they typically provide a detailed history of the origin of the various gods and the Universe, and (b) they are written in praise of the exploits of a particular deity. Unlike the itihāsas, the Purāṇas are not restricted to incarnations of deities, but describe the activities of the deities, including their incarnations. The Purāṇa literature comes down to us from a time that post dates the composition of the Vedas, though their precise dates of composition are not known (cf. Thapar p.29). There are many Purāṇas, though the most famous is likely the Bhāgavata Purāṇa.
The Bhāgavata Purāṇa is distinguished amongst Purāṇas for being regarded by Gaudiya Vaiṣṇavism, founded by the medieval Bengali saint Caitanya, as the ultimate revelation on all doctrinal matters. This tradition has come into prominence in recent times in the form of the International Society for Kṛṣṇa Consciousness, commonly known as the Hare Kṛṣṇa movement. According to the Bhāgavata Purāṇa, the Ultimate (Brahman) is both identical with and distinct from creation: on this account, Brahman converts itself into the universe but maintains a distinct identity all the same. The Bhāgavata Purāṇa also identifies Viṣṇu with Brahman, and holds that bhakti (devotion) is the chief means of attaining liberation, which consists in the personal absorption of the individual (jīva) in Brahman. The Bhāgavata Purāṇa thus presents one of the famous and enduring theistic expressions of the Bhedābheda philosophy. In the way of ethics, the Bhāgavata Purāṇa strays little from the Varna āśrama dharma found in most smṛti literature (Bhāgavata Purāṇa I.ii.9-12), though it advocates what it calls “bhāgavata dharma” (bhāgavata ethic) which is a combination of the karma yoga and bhakti yoga of the Gītā supplemented with an emphasis on living the life characteristic of a devotee of Kṛṣṇa as described in the Bhāgavata Purāṇa (XI.iii.23-31).
The term “dharmaśāstra” literally means treaties or science (śāstra) of dharma. The term refers to a corpus of literature clearly authored by Brahmins with the aim of reinforcing a particular conception of Varna āśrama dharma: a moral theory that critics will note ensures that Brahmins are allotted a privileged or crowning position in the caste scheme. The dharmaśāstras contain many features of other smṛti literature that make them philosophically interesting.
Like the Purāṇa literature, many of the dharmaśāstras provide accounts of the origins of the universe, and sometimes they delve into the question of the means to liberation. Their dominant concern however is to prescribe the specific duties and privileges of each caste. After attending to the political question of the proper ordering of society, the dharmaśāstras typically focus on the matter of prayaścitta, or ritual expiation (see Kane vol.4 ch.1 pp. 1-40).
The idea of ritual expiation can be understood as a procedure concerned with alleviating ritual impurity. However, it also has clear moral implications: prayaścittas are prescribed for every manner of offence, and if an agent undertakes the appropriate prayaścitta, they can atone for their moral transgressions. A prayaścitta can take the form of a ritual, an act of charity, or corporal punishment. The idea that one can ritually atone for moral transgressions is unique to the dharmaśāstras, and related texts in the history of Hindu philosophy.
Core Hindu canonical texts—the Vedas—form the textual backdrop against which many of the systematic Hindu philosophies are articulated. However, they do not exhaust the import of Hindu philosophy for two main reasons. First, the Vedas are not composed with the intention of being systematic treaties on philosophical issues. They leave many issues of philosophy relatively untouched. Secondly, the core Hindu canonical texts are not canonical in the same way for all Hindus. By and large, those we tend to regard as Hindu accord some type of provisional authority to both the Vedas, and the secondary Vedic literature. However, the authority accorded is something that Hindu thinkers have disagreed upon. Some of the foundational works in systematic Hindu philosophy do not explicitly mention the Vedas (for example, the Sāṅkhya Kārikā), leaving the impression that these schools were tolerant of the authority of the Vedas, but not philosophically wedded to it in any deep sense.
The term “darśana” in Sanskrit translates as “vision” and is conventionally regarded as designating what we are inclined to look upon as systematic philosophical views. The history of Indian philosophy is replete with darśanas. The number of darśanas to be found in the history of Indian philosophy depends largely on the organizational question of how one is to enumerate darśanas: how much difference between expressions of philosophical views can be tolerated before we are inclined to count texts as expressing distinct darśanas? The question seems particularly pertinent in cases like Buddhist and Jain philosophy, which have all had rich philosophical histories. The issue is relatively easier to settle in the context of Hindu philosophy, for a convention has developed over the centuries to count systematic Hindu philosophy as being comprised of six (āstika, or Veda recognizing) darśanas. The six darśanas are: Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Pūrvamīmāṃsā, and Vedānta.
As a rule, systematic Indian philosophy (Hinduism, Jainism and Buddhism) was recorded in Sanskrit, the pan-Indian language of scholarship, after the end of the Vedic period. While scholars are confident about the approximate dates that the texts of systematic Indian philosophy handed down to us were written (cf. Potter, “Bibliography,” Encyclopaedia of Indian Philosophies, vol.1) scholars are not in many cases as confident about the age of the schools themselves. Moreover, most of the schools of Hindu philosophy have existed side by side. Thus, the order of explication of the systematic schools of Hindu philosophy follows the conventional order of explication and not any particular historical order.
The term “nyāya” traditionally had the meaning “formal reasoning,” though in later times it also came to be used for reasoning in general, and by extension, the legal reasoning of traditional Indian law courts. Opponents of the Nyāya school of philosophy frequently reduce it to the status of an arm of Hindu philosophy devoted to questions of logic and rhetoric. While reasoning is very important to Nyāya, this school also had important things to say on the topic of epistemology, theology and metaphysics, rendering it a comprehensive and autonomous school of Indian philosophy.
The Nyāya school of Hindu philosophy has had a long and illustrious history. The founder of this school is the sage Gautama (2nd cent. C.E.)—not to be confused with the Buddha, who on many accounts had the name “Gautama” as well. Nyāya went through at least two stages in the history of Indian philosophy. At an earlier, purer stage, proponents of Nyāya sought to elaborate a philosophy that was distinct from contrary darśanas. At a later stage, some Nyāya and Vaiśeṣika authors (such as Śaṅkara-Misra, 15th cent. C.E.) became increasingly syncretistic and viewed their two schools as sister darśanas. As well, at the latter stages of the Nyāya tradition, the philosopher Gaṅgeśa (14th cent. C.E.) narrowed the focus to the epistemological issues discussed by the earlier authors, while leaving off metaphysical matters and so initiated a new school, which came to be known as Navya Nyāya, or “New” Nyāya. Our focus will be mainly on classical, non-syncretic, Nyāya.
According to the first verse of the Nyāya-Sūtra, the Nyāya school is concerned with shedding light on sixteen topics: pramāna (epistemology), prameya (ontology), saṃśaya (doubt), prayojana (axiology, or “purpose”), dṛṣṭānta(paradigm cases that establish a rule), Siddhānta (established doctrine), avayava (premise of a syllogism), tarka (reductio ad absurdum), nirnaya (certain beliefs gained through epistemically respectable means), vāda (appropriately conducted discussion), jalpa (sophistic debates aimed at beating the opponent, and not at establishing the truth), vitaṇḍa(a debate characterized by one party’s disinterest in establishing a positive view, and solely with refutation of the opponent’s view), hetvābhāsa (persuasive but fallacious arguments), chala (unfair attempt to contradict a statement by equivocating its meaning), jāti (an unfair reply to an argument based on a false analogy), and nigrahasthāna (ground for defeat in a debate) (Nyāya-Sūtra and Vātsyāyana’s Bhāṣya I.1.1-20).
With respect to the question of epistemology, the Nyāya-Sūtra recognizes four avenues of knowledge: these are perception, inference, analogy, and verbal testimony of reliable persons. Perception arises when the senses make contact with the object of perception. Inference comes in three varieties: pūrvavat (a priori), śeṣavat (a posteriori) and sāmanyatodṛṣṭa (common sense) (Nyāya-Sūtra I.1.3–7).
The Nyāya’s acceptance of both arguments from analogy and testimony as means of knowledge, allows it to accomplish two theological goals. First, it allows Nyāya to claim that the Veda’s are valid owing to the reliability of their transmitters (Nyāya-Sūtra II.1.68). Secondly, the acceptance of arguments from analogy allows the Nyāya philosophers to forward a natural theology based on analogical reasoning. Specifically, the Nyāya tradition is famous for the argument that God’s existence can be known for (a) all created things resemble artifacts, and (b) just as every artifact has a creator, so too must all of creation have a creator (Udayanācārya and Haridāsa Nyāyālaṃkāra I.3-4).
The metaphysics that pervades the Nyāya texts is both realistic and pluralistic. On the Nyāya view the plurality of reasonably believed things exist and have an identity independently of their contingent relationship with other objects. This applies as much to mundane objects, as it does to the self, and God. The ontological model that appears to pervade Nyāya metaphysical thinking is that of atomism, the view that reality is composed of indecomposable simples (cf. Nyāya-Sūtra IV.2.4.16).
Nyāya’s treatment of logical and rhetorical issues, particularly in the Nyāya Sūtra, consists in an extended inventory acceptable and unacceptable argumentation. Nyāya is often depicted as primarily concerned with logic, but it is more accurately thought of as being concerned with argumentation.
The Vaiśeṣika system was founded by the ascetic, Kaṇāḍa (1st cent. C.E.). His name translates literally as “atom-eater.” On some accounts Kaṇāḍa gained this name because of the pronounced ontological atomism of his philosophy (Vaiśeṣika Sūtra VII.1.8), or because he restricted his diet to grains picked from the field. If the Nyāya system can be characterized as being predominantly concerned with matters of argumentation, the Vaiśeṣika system can be characterized as overwhelmingly concerned with metaphysical questions. Like Nyāya, Vaiśeṣika in its later stages turned into a syncretic movement, wedded to the Nyāya system. Here the focus will be primarily on the early Vaiśeṣika system, with the help of some latter day commentaries.
Kaṇāḍa’s Vaiśeṣika Sūtra’s opening verses are both dense and very revealing about the scope of the system. The opening verse states that the topic of the text is the elaboration of dharma (ethics or morality). According to the second verse, dharma is that which results not only in abhyudaya but also the Supreme Good (niḥreyasa), commonly known as mokṣa (liberation) in Indian philosophy (Vaiśeṣika Sūtra I.1.1-2). The term “abhyudaya” designates the values extolled in the early, action portion of the Vedas, such as artha (economic prosperity) and kāma (sensual pleasure). From the second verse it thus appears that the Vaiśeṣika system regards morality as providing the way for the remaining puruṣārthas . A reading of the obscure third verse provided by the latter day philosopher Śaṅkara-Misra (15th cent. C.E.) states that the validity of the Vedas rests on the fact that it is an explication of dharma. (Misra’s alternative explanation is that the phrase can be read as asserting that the validity of the Vedas derives from the authority of its author, God—this is a syncretistic reading of the Vaiśeṣika Sūtra, influenced by Nyāya philosophy.) (Śaṅkara-Misra’s Vaiśeṣika Sūtra Bhāṣya I.1.2, p.7).
From the densely worded fourth verse, it appears that the Vaiśeṣika system regards itself as an explication of dharma. The Vaiśeṣika system holds that the elaboration or knowledge of the particular expression of dharma (which is the Vaiśeṣika system) consists of knowledge of six categories: substance (dravya), attribute (guṇa), action (karma), genus (sāmānya), particularity (viśeṣa), and the relationship of inherence between attributes and their substances (samavāya) (Vaiśeṣika Sūtra I.1.4).
The dense fourth verse of the Vaiśeṣika Sūtra gives expression to a thorough going metaphysical realism. On the Vaiśeṣika account, universals (sāmānya) as well as particularity (viśeṣa) are realities, and these have a distinct reality from substances, attributes, actions, and the relation of inherence, which all have their own irreducible reality.
The metaphysical import of the fourth verse potentially obscures the fact that the Vaiśeṣika system sets itself the task of elaborating dharma. Given the weight that the Vaiśeṣika Sūtra gives to ontological matters, it is inviting to treat its insistence that it seeks to elaborate dharma as quite irrelevant to its overall concern. However, subsequent authors in the Vaiśeṣika tradition have drawn attention to the significance of dharma to the overall system.
Śaṅkara-Misra suggests that dharma understood in its particular presentation in the Vaiśeṣika system is a kind of sagely forbearance or withdrawal from the world (Śaṅkara-Misra’s Vaiśeṣika Sūtra Bhāṣya I.1.4. p.12). In a similar vein, another commentator, Chandrakānta (19th cent. C.E.), states:
Dharma presents two aspects, that is under the characteristic of Pravṛitti or worldly activity, and the characteristic of Nivṛitti or withdrawal from worldly activity. Of these, Dharma characterized by Nivṛitti, brings forth tattva–jñana or knowledge of truths, by means of removal of sins and other blemishes. (Chandrakānta p.15.)
Thus the view of the commentators appears to be that the Vaiśeṣika system, which yields “knowledge of truths,” “knowledge of the categories,” or “knowledge of the essences” (cf. Śaṅkara-Misra, p.5) is a moral virtue of the person who is initiated into the system—that is, a “particular dharma” of that person. Hence, in elaborating the nature of reality, the Vaiśeṣika system seeks to extinguish the ignorance that obstructs the effects of dharma, and it thus also constitutes a moral virtue of the proponent of the Vaiśeṣika system. This virtue will not only yield the fruits of works, such as kāma and artha (which the Vaiśeṣika sage will know to appreciate at a distance) but it will also yield the highest good: mokṣa.
The term “Sāṅkhya” means ‘enumeration’ and it suggests a methodology of philosophical analysis. On many accounts, Sāṅkhya is the oldest of the systematic schools of Indian philosophy. It is attributed to the legendary sage Kapila of antiquity, though we have no extant work left to us by him. His views are recounted in many smṛti texts, such as the Bhāgavata Purāṇa and the Bhagavad Gītā, but the Sāṅkhya system appears to stretch back to the end of the Vedic period itself. Key concepts of the Sāṅkhya system appear in the Upaniṣads (Kaṭha Upaniṣad I.3.10–11), suggesting that it is an indigenous Indian philosophical school that developed congenially in parallel with the Vedic tradition. Its relative antiquity appears to be confirmed by the references to the school in classical Jain writings (for instance, Sūtrakṛtānga I.i.1.13), which are known for their antiquity. Unlike many of the other systematic schools of Hindu philosophy, the Sāṅkhya system does not explicitly attempt to align itself with the authority of the Vedas (cf. Sāṅkhya Kārikā 2).
The oldest systematic writing on Sāṅkhya that we have is Īśvarakṛṣna’s Sāṅkhya Kārikā (4th cent. C.E.). In it we have the classic Sāṅkhya ontology and metaphysic set out, along with its theory of agency.
According to the Sāṅkhya system, the cosmos is the result of the mutual contact of two distinct metaphysical categories: Prakṛti (Nature), and Puruṣa (person). Prakṛti, or Nature, is the material principle of the cosmos and is comprised of three guṇas, or “qualities.” These are sattva, rajas, and tamas. Sattva is illuminating, buoyant and a source of pleasure; rajas is actuating, propelling and a source of pain; tamas is still, enveloping and a source of indifference (Sāṅkhya Kārikā 12-13).
Puruṣa, in contrast, has the quality of consciousness. It is the entity that the personal pronoun “I” actually refers to. It is eternally distinct from Nature, but it enters into complex configurations of Nature (biological bodies) in order to experience and to have knowledge. According to the Sāṅkhya tradition, mind, mentality, intellect or Mahat (the Great one) is not a part of the Puruṣa, but the result of the complex organization of matter, or the guṇas. Mentality is the closest thing in Nature to Puruṣa, but it is still a natural entity, rooted in materiality. Puruṣa, in contrast, is a pure witness. It lacks the ability to be an agent. Thus, on the Sāṅkhya account, when it seems as though we as persons are making decisions, we are mistaken: it is actually our natural constitution comprised by the guṇas that make the decision. The Puruṣa does nothing but lend consciousness to the situation (Sāṅkhya Kārikā 12-13, 19, 21).
The contact of Prakṛti and Puruṣa, on the Sāṅkhya account, is not a chance occurrence. Rather, the two principles make contact so that Puruṣa can come to have knowledge of its own nature. A Puruṣa comes to have such knowledge when sattva, the illuminating guṇa, assumes a governing position in a bodily constitution. The moment that this knowledge comes about, a Puruṣa becomes liberated. The Puruṣa is no longer bound by the actions and choices of its body’s constitution. However, liberation consists in the end of karma tying the Puruṣa to Prakṛti: it does not coincide with the complete annihilation of past karma, which would consist in the disentangling of a Puruṣa from Prakṛti. Hence, the Sāṅkhya Kārikā likens the self-realization of the Puruṣa to a potter’s wheel, which continues to spin down, after the potter has ceased putting energy to keep the wheel in motion (Sāṅkhya Kārikā 67).
Students of ancient Western philosophy are apt to note that the Sāṅkhya guṇas, and the dualistic theory of personhood, appear to have echos in Plato (4th cent. B.C.E.). Plato held that the body is the casing of the soul (though Plato, at Phaedo 81 and Phaedrus 250c suggests it is a prison, which the Sāṅkhya system does not), and that the embodied soul is composed of three characteristics: an earthy quality geared toward menial tasks that is appetitive (corresponding to bronze), a high-spirited quality geared towards accomplishment and competition (silver), and a reflective or rational portion that is in a position to put in order the constitution of the soul (gold) (Republic 3.415, 4.435–42). Prima facie, the bronze quality appears to correspond to tamas, silver to rajas, and sattva to gold. Owing to the antiquity of the Sāṅkhya system, it is historically implausible that it was influenced by Platonistic thought. This of course invites the contrary proposal, that Plato was influenced by the Sāṅkhya system. While Indian philosophers had an important impact on the course of ancient Greek philosophy (through Pyrrho of Elis, who traveled to India in the 3rd cent. B.C.E. and was impressed by a type of dialectic nihilism characteristic of some Buddhist philosophies, promoted by gymnosophists—naked wise people—who resemble Jain monks) (see Flintoff), there is no historical evidence to suggest that Sāṅkhya thought made its way to ancient Greece. This suggests that both Plato (4th cent. B.C.E.), and the Sāṅkhya system (dating back to the 6th cent. B.C.E. in the Vedas) articulate an ancient Indo-European philosophical perspective that predates both Plato and the Sāṅkhya system, if the similarities between the two are not purely coincidental.
The Yoga tradition shares much with the Sāṅkhya darśana. Like the Sāṅkhya philosophy, traces of the Yoga tradition can be found in the Upaniṣads. While the systematic expression of the Yoga philosophy comes to us from Patañjali’s Yoga Sūtra, it comes relatively late in the history of philosophy (at the end of the epic period, roughly 3rd century C.E.), the Yoga philosophy is also expressed in the Bhagavad Gītā. The Yoga philosophy shares with Sāṅkhya its dualistic cosmology. Like Sāṅkhya, the Yoga philosophy does not attempt to explicitly derive its authority from the Vedas. However, Yoga departs from Sāṅkhya on an important metaphysical and moral point—the nature of agency—and from Sāṅkhya in its emphasis on practical means to achieve liberation.
Like the Sāṅkhya tradition, the Yoga darśana holds that the cosmos is the result of the interaction of two categories: Prakṛti (Nature) and Puruṣa (Person). Like the Sāṅkhya tradition, the Yoga tradition is of the opinion that Prakṛti, or Nature, is comprised of three guṇas, or qualities. These are the same three qualities extolled in the Sāṅkhya system—tamas, rajas, and sattva—though the Yoga Sūtra refers to many of these by different terms (cf. Yoga Sūtra II.18). As with the Sāṅkhya system, liberation in the Yoga system is facilitated by the ascendance of sattva in a person’s mind, which permits enlightenment on the nature of the self.
A relatively important point of cosmological difference is that the Yoga system does not consider the Mind or the Intellect (Mahat) to be the greatest creation of Nature. A major difference between the two schools concerns Yoga’s picture of how liberation is achieved. On the Sāṅkhya account, liberation comes about by Nature enlightening the Puruṣa, for Puruṣas are mere spectators (cf. Sāṅkhya Kārikā 62). In the contexts of the Yoga darśana, the Puruṣa is not a mere spectator, but an agent: Puruṣa is regarded as the “lord of the mind” (Yoga Sūtra IV.18): for Yoga it is the effort of the Puruṣa that brings about liberation. The empowered account of Puruṣa in the Yoga system is supplemented by a detail account of the practical means by which Puruṣa can bring about its own liberation.
The Yoga Sūtra tells us that the point of yoga is to still perturbations of the mind—the main obstacle to liberation (Yoga Sūtra I.2). The practice of the Yoga philosophy comes to those with energy (Yoga Sūtra I.21). In order to facilitate the calming of the mind, the Yoga system prescribes several moral and practical means. The core of the practical import of the Yoga philosophy is what it calls the Astāṅga yoga (not to be confused with a tradition of physical yoga also called Astāṅga Yoga, popular in many yoga centers in recent times). The Astāṅga yoga sets out the eight (aṣṭa) limbs (anga) of the practice of yoga (Yoga Sūtra II.29). The eight limbs include:
- yama – abstention from evil-doing, which specifically consists of abstention from harming others (Ahiṃsā), abstention from telling falsehoods (asatya), abstention from acquisitiveness (asteya), abstention from greed/envy (aparigraha); and sexual restraint (brahmacarya)
- niyamas – various observances, which include the cultivation of purity (sauca), contentment (santos) and austerities (tapas)
- āsana – posture
- prāṇāyāma – control of breath
- pratyāhāra – withdrawal of the mind from sense objects
- dhāranā– concentration
- dhyāna – meditation
- samādhi – absorption [in the self] (Yoga Sūtra II.29-32)
According to the Yoga Sūtra, the yama rules “are basic rules…. They must be practiced without any reservations as to time, place, purpose, or caste rules” (Yoga Sūtra II.31). The failure to live a morally pure life constitutes a major obstacle to the practice of Yoga (Yoga Sūtra II.34). On the plus side, by living the morally pure life, all of one’s needs and desires are fulfilled:
When [one] becomes steadfast in… abstention from harming others, then all living creatures will cease to feel enmity in [one’s] presence. When [one] becomes steadfast in… abstention from falsehood, [one] gets the power of obtaining for [oneself] and others the fruits of good deeds, without [others] having to perform the deeds themselves. When [one] becomes steadfast in… abstention from theft, all wealth comes.… Moreover, one achieves purification of the heart, cheerfulness of mind, the power of concentration, control of the passions and fitness for vision of the Ātma [self, or Puruṣa]. “(Yoga Sūtra II.35–41)
The steadfast practice of the Astāṅga yoga results in counteracting past karmas. This culminates in a milestone-liberating event: dharmameghasamādhi (or the absorption in the cloud of virtue). In this penultimate state, the aspirant has all their past sins washed away by a cloud of dharma (virtue, or morality). This leads to the ultimate state of liberation for the yogi, kaivalya (Yoga Sūtra IV.33). “Kaivalya” translates as “aloneness.”
Critics of the Yoga system charge that it cannot be accepted on moral grounds for it has as its ultimate goal a state of isolation. On this view, kaivalya is understood literally as a state of social isolation (see Bharadwaja). The defender of the Yoga Sūtra can point out that this reading of “kaivalya” takes the final event of liberation in the Yoga system out of context. The penultimate event that paves way for the state of kaivalya is a wholly moral event (dharmameghasamādhi) and the path that leads to this morally perfecting event is itself an intrinsically moral endeavor (Astāṅga yoga, and particularly the yamas). If the concept of ‘kaivalya’ is to be understood in the context of the Yoga system’s preoccupation with morality, it seems that it must be understood as a function of moral perfection. Given the uncommon journey that the yogi takes, it is also natural to conclude that the state of kaivalya is the state characterized by having no peers, owing to the radical shift in perspective that the yogi attains through yoga. The yogi, at the point of kaivalya, no longer sees things from the perspective of individuals in society, but from the perspective of the Puruṣa. This arguably is the yogi’s loneliness.
The Pūrvamīmāṃsā school of Hindu philosophy gains its name from the portion of the Vedas that it is primarily concerned with: the earlier (pūrva) inquiry (Mīmāṃsā), or the karma khaṇḍa. In the context of Hinduism, the Pūrvamīmāṃsā school is one of the most orthodox of the Hindu philosophical schools because of its concern to elaborate and defend the contents of the early, ritually oriented part of the Vedas. Like many other schools of Indian philosophy, Pūrvamīmāṃsā takes dharma (“duty” or “ethics”) as its primary focus (Mīmāṃsā Sūtra I.i.1). Unlike all other schools of Hindu philosophy, Pūrvamīmāṃsā did not take mokṣa, or liberation, as something to extol or elaborate upon. The very topic of liberation is nowhere discussed in the foundational text of this tradition, and is recognized for the first time by the medieval Pūrvamīmāṃsā author Kumārila (7th cent. C.E.) as a real objective worth pursuing in conjunction with dharma (Kumārila V.xvi.108–110).
The school of philosophy known as Pūrvamīmāṃsā has its roots in the Mīmāṃsā Sūtra, written by Jaimini (1st cent. C.E.). The Mīmāṃsā Sūtra, like the Vaiśeṣika Sūtra, begins with the assertion that its main concern is the elaboration of dharma. The second verse tells us that dharma (or the ethical) is an injunction (codana) that has the distinction (lakṣaṇa) of bringing about welfare (artha) (Mīmāṃsā Sūtra I.i.1-2).
The Pūrvamīmāṃsā system is distinguished from other Hindu philosophical schools—but for the Vedānta systems—in its view that the Vedas are epistemically foundational. Foundationalism is the view that certain knowledge claims are independently valid (which means that no further justificatory reasons are either possible or necessary to justify these claims), and moreover, that these independently valid knowledge claims are able to serve as justifications for beliefs that are based upon them. Such independently valid knowledge claims are thought to be justificatory foundations of a system of beliefs. While all Hindu philosophical schools recognize the validity of the Vedas, only the Pūrvamīmāṃsā and Vedānta systems explicitly regard the Vedas as foundational, and being in no need of further justification: “… instruction [in the Vedas] is the means of knowing it (dharma)—infallible regarding all that is imperceptible; it is a valid means of knowledge, as it is independent…” (Mīmāṃsā Sūtra I.i.5). The justificatory capacity of the Vedas serves to ground the smṛti literature, for it is the sacred tradition based on the Vedas (Mīmāṃsā Sūtra I.iii.2). If a smṛti text conflicts with the Vedas, the Vedas are to be preferred. When there is no conflict, we are entitled to presume that the Vedas stand as support for the smṛti text (Mīmāṃsā Sūtra I.iii.3).
Pūrvamīmāṃsā perhaps more than any other school of Indian philosophy made a sizable contribution to Indian debates on the philosophy of language. Some of Pūrvamīmāṃsā’s distinctive linguistic theses impact on theological matters. One distinctive thesis of the Pūrvamīmāṃsā tradition is that the relationship between a word and its referent is “inborn” and not mediated by authorial intention (Mīmāṃsā Sūtra I.i.5). The second view is that words, or verbal units (śabda), are eternal existents. This view contrasts sharply with the view taken by the Nyāya philosophers, that words have a temporary existence, and are brought in and out of existence by utterance (Nyāya Sūtra II.ii.13, cf. Mīmāṃsā Sūtra I.i.6-11). The commentator Śabara (5th cent. C.E.) explains the Pūrvamīmāṃsā view thus:
…the word is manifested (not produced) by human effort; that is to say, if, before being pronounced, the word was not manifest, it becomes manifested by the effort (or pronouncing). Thus it is found that the fact of words being “seen after effort” is equally compatible with both views.… The Word must be eternal;—why?—because its utterance is for the purpose of another…. If the word ceased to exist as soon as uttered then no one could speak of any thing to others…. Whenever the word “go” (cow) is uttered, there is a notion of all cows simultaneously. From this it follows that the word denotes the Class. And it is not possible to create the relation of the Word to a Class; because in creating the relation, the creator would have to lay down the relation by pointing to the Class; and without actually using the word “go” (which he could not use before he has laid down its relation to its denotation) in what manner could he point to the distinct class denoted by the word “go”…. (Śabara Bhāṣya on Mīmāṃsā Sūtra I.i.12-19, pp. 33–38)
Hence, the only solution to the problem of how words have their meaning, on the Pūrvamīmāṃsā account, is that they have them eternally. If they do not have their meaning eternally and independent of subjective associations between referents and words, communication would be impossible. These strikingly Platonistic positions on the nature of meaning allows the Pūrvamīmāṃsā tradition to argue that the Vedas are an eternally existing, unauthored corpus, and that it’s validity is beyond reproach: “… if the Veda be eternal its denotation cannot but be eternal; and if it be non-eternal (caused), then it can have no validity…” (Kumārila XXVII–XXXII, cf. V.xi.1).
Views in the history of Hindu philosophy that contrast with the Pūrvamīmāṃsā view, on the question of the source and nature of the Vedas, is the view implicit in the Nyāya Sūtra, and stated more clearly by the later syncretic Vaiśeṣika (and Nyāya) author Śaṅkara-Misra (Vaiśeṣika Sūtra Bhāṣya, p.7): the Vedas is the testimony of a particular person (namely God). This is a view that also appears to be echoed in the theistic schools of Vedānta, such as Viśiṣṭādvaita, where God is alluded to as the author of the Vedas (cf. Rāmānuja’s Bhagavad Gītā Bhāṣya 18:58).
Like the Pūrvamīmāṃsā tradition, the Vedānta school is concerned with explicating the contents of a particular portion of the Vedas. While the Pūrvamīmāṃsā concerns itself with the former portion of the Vedas, the Vedānta school concerns the end (anta) of the Vedas. Whereas the principal concern of the earlier portion of the Vedas is action and dharma, the principal concern of the latter portion of the Vedas is knowledge and mokṣa.
Philosophies that count technically as expressions of the Vedānta philosophy find their classical expression in a commentary on a synopsis of the Upaniṣads. The synopsis of the contents of the Upaniṣads is called the Vedānta Sūtras, or the Brahma Sūtras, and its author is Bādarāyana (1st cent. C.E.). The latter portion of the Vedas is a vast corpus that does not elaborate a single doctrine in the manner of a monograph. Rather, it is a collection of speculative texts of the Vedas with overlapping themes and images. A common thread that runs through most of the Upaniṣads is a concern to elaborate the nature of the Ultimate, or Brahman, Ātma or the Self (often equated in these texts with Brahman) and what in the subsequent tradition is known as the jīva, or the individual psychological unity. The Upaniṣads are relatively clear that Brahman stands to creation as its source and support, but its unsystematic nature leaves much to be specified in the way of doctrine. While Bādarāyana’s Brahma Sūtra is the systematization of the teachings of the Upaniṣads, many of the verses of the Brahma Sūtra are obscure and unintelligible without a commentary.
Owing to the cryptic nature of the Brahma Sūtra itself, many commentarial subtraditions have evolved in Vedānta. As a result, it is possible to misleadingly use the term “Vedānta” as though it stood for one comprehensive doctrine. Rather, the term “Vedānta” is best understood as a term embracing within it divergent philosophical views that have a common textual connection: their classical expression as a commentary on Bādarāyana’s text.
There are three famous commentaries (Bhāṣyas) on the Brahma Sūtra that shine in the history of Hindu philosophy. These are the 8th century C.E. commentary of Śaṅkara (Advaita) the 12th century C.E. commentary of Rāmānuja (Viśiṣṭādvaita) and the 13th century C.E. commentary by Madhva (Dvaita). These three are not the only commentaries. There appears to have been no less than twenty-one commentators on the Brahma Sūtra prior to Madhva (Sharma, vol.1 p.15), and Madhva is by no means the last commentator on the Brahma Sūtra either. Important names in the history of Indian theology are amongst the latter day commentators: Nimbārka (13th cent. C.E.), Śrkaṇṭha(15th cent. C.E.), Vallabha (16th cent. C.E.), and Baladeva (18th cent. C.E.). However, the majority of the commentaries prior to Śaṅkara have been lost to history. The philosophical positions expressed in the various commentaries fall into four major camps of Vedānta: Bhedābheda, Advaita, Viśiṣṭādvaita and Dvaita. They principally differ on the metaphysics of individual selves and Brahman, though there are also some striking ethical differences between these schools as well.
According to the Bhedābheda view, Brahman converts itself into the created, but yet maintains a distinct identity. Thus, the school holds that Brahman is both different (bheda) and not different (abheda) from creation and the individual jīva.
The philosophical persuasion that has produced the most commentaries on the Brahma Sūtra is the Bhedābheda philosophy. Textual evidence suggests that all of the commentaries authored prior to Śaṅkara’s famous Advaita commentary on the Brahma Sūtra subscribed to a form of Bhedābheda, which one historian calls “Pantheistic Realism” (Sharma, pp. 15-7). And on natural readings, it appears that most of the remaining commentators (but for the three famous commentators) also promulgate an interpretation of the Brahma Sūtra that falls within the Bhedābheda camp.
While the three major commentators on the Brahma Sūtra’s differ on important metaphysical questions like the nature and relationship of Brahman to creation and jīvas, or the important moral questions on the priority of Vedic morality, there are some common views that they all share.
All of the three major schools of Vedānta hold that the Vedas are the ultimate source of knowledge of Brahman, and that the Vedas have an independent validity, not reducible or contingent upon the validity of any other means of knowledge (Śaṅkara’s, Rāmānuja’s and Madhva’s Brahma Sūtra Bhāṣyas, I.i.1-3). This interpretation of the Brahma Sūtra pits the Vedānta tradition against the Nyāya optimism about natural theology. For the major schools of Vedānta, natural reason cannot, on its own, arrive at knowledge of the existence of God (Brahman). (For a detailed criticism of the Nyāya natural theology, see Rāmānuja’s Brahma Sūtra Bhāṣya pp. 162-74.)
Rāmānuja and Śaṅkara both regard the individual jīva as being uncreated, and having no beginning (Śaṅkara’s Brahma Sūtra Bhāṣya II.iii.16; Rāmānuja’s Brahma Sūtra Bhāṣya II.iii.18). Madhva concurs that individual souls are eternal, but yet insists that it is correct to regard Brahman as the source of individual souls (Madhva’s Brahma Sūtra Bhāṣya II.iii.19).
The three major commentators on the Brahma Sūtra see eye to eye on the nature of the individual as agent. According to Śaṅkara, Rāmānuja and Madhva, the individual, or jīva, is an agent, with desires and goals. However, in and of itself, it has no power to make its will manifest. Brahman, on all three accounts, steps in and grants the fruits of the desires of an individual. Thus while on this account individuals are agents, they are really also quite impotent. (Śaṅkara’s and Rāmānuja’s Brahma Sūtra Bhāṣyas I.iii.41; Madhva’s Brahma Sūtra Bhāṣya II.iii.42). All three authors are sensitive to the fact that Brahman’s help in bringing about the fruits of desires of individuals implicates Brahman in the evils of the world, and hence opens up the problem of evil. The theodicy of all three relies upon the doctrine of the eternality of the individual jīva. Since there is always some prior choice and action on the part of the individual according to which Brahman has to dispense consequences, at no point can Brahman be accused of partiality, cruelty, or making persons choose the things that they do (Śaṅkara’s and Rāmānuja’s Brahma Sūtra Bhāṣyas II.i.34; Madhva Bhāṣya II.i.35, iii.42).
Finally, Rāmānuja and Śaṅkara both appear to take a position on the propriety of animal sacrifices as prescribed in the Vedas that is reminiscent of the Pūrvamīmāṃsā deferral to the Vedas on all matters of morality. According to both Śaṅkara and Rāmānuja, animal sacrifices cannot be regarded as evils for they are enjoined in the Vedas, and the Vedas is the ultimate authority on such matters (Śaṅkara’s and Rāmānuja’s Brahma Sūtra Bhāṣya III.i.25). Madhva in contrast is reputed to have been a staunch opponent of animal sacrifices, who held that such rituals are a result of a corruption of the Vedic tradition. He interprets the Brahma Sūtra in such a way that the question of animal sacrifices does not arise.
Combining the negative particle “a” with the term “dvaita” creates the term “advaita”. The term “dvaita” is often translated as “dualism” as the term “advaita” is often translated as “non-dualism.” In the case of Dvaita Vedānta, this convention of translation is misleading, for Dvaita Vedānta does not, like the Sāṅkhya system, propound a metaphysical dualism. Indeed, Dvaita Vedānta holds an explicitly pluralistic metaphysics. Rather, “dvaita” in the context of Vedānta nomenclature is an ordinal, meaning “secondness.” Dvaita Vedānta, thus, holds that there is such a thing as secondness—something extra, that comes after the first: Brahman. Advaita Vedānta, in contrast, holds that Brahman is one without a second. “Advaita” can thus be translated as “monism,” “non-duality” or most perspicuously as “non-secondness” (Hacker p.131n21).
The principal author in the Advaita tradition is Śaṅkara. In addition to writing several philosophical works, Śaṅkara the commentator on the Brahma Sūtra, set up four monasteries in the four corners of India. Successive heads of the monasteries, according to tradition, take Śaṅkara’s name. This has contributed to great confusion about the views that Śaṅkara, the commentator on the Brahma Sūtras held, for many of his successors also authored philosophical works with the same name. On the basis of comparing writing style, vocabulary, and the colophons of the various works attributed to “Śaṅkara,” the German philologist and scholar of Indian philosophy, Paul Hacker, has concluded that only a portion of the works attributed to Śaṅkara are by the author of the commentary on the Brahma Sūtras (Hacker pp. 41-56). These genuine works include commentaries on the Upaniṣads, and a commentary on the Bhagavad Gītā. The following explication will be restricted to such works.
It is commonly held that Śaṅkara argued that the common sense, empirical world as we know it is an illusion, or māyā. The term “māyā” does not figure prominently in the genuine writings of Śaṅkara. However, it is an accurate assessment that Śaṅkara holds that the majority of our beliefs about the reality of a plurality of objects and persons are ultimately false.
Śaṅkara’s philosophy and criticism of common sense rests on an argument unique to him in the history of Indian philosophy—an argument that Śaṅkara sets at the outset of his commentary on the Brahma Sūtra. From this argument from superimposition, the ordinary human psyche (which self identifies with a body, a unique personal history, and distinguishes itself from a plurality of other persons and objects) comes about by an erroneous superimposition of the characteristics of subjectivity (consciousness, or the sense of being a witness), with the category of objects (which includes the characteristics of having a body, existing at a certain time and place and being numerically distinct from other objects). According to Śaṅkara, these categories are opposed to each other as night and day. And hence, the conflation of the two categories is fallacious. However, it is also a creative mistake. As a result of this superimposition, the jīva (individual person) is constructed complete with psychological integrity, and a natural relationship with a body (Śaṅkara Brahma Sūtra Bhāṣya, Preamble to I.i.1). All of this is brought about by beginningless nescience (avidyā)—a creative factor at play in the creation of the cosmos.
In reality, all there really is on Śaṅkara’s account is Brahman: objects of its awareness, such as the entire universe, exist within the realm of its consciousness. The liberation of the individual jīva occurs when it undoes the error of superimposition, and no longer identifies itself with a body, or a particular person with a natural history, but with Brahman.
It is worth stressing that Śaṅkara’s view is not a form of subjective idealism, or solipsism in any ordinary sense. For those sympathetic to Śaṅkara’s account, superimposition is an objective occurrence that happens most anywhere there is an ordinary organism with a living body. However, Śaṅkara’s system is properly characterized as a form of Absolute Idealism, for on its account only the undifferentiated Absolute is ultimately real, while affairs of the world are its thoughts.
Śaṅkara’s Advaita tradition is known for giving a nuanced, and two-part account of the ‘self’ and ‘Brahman.’ On Śaṅkara’s account, there is a lower and higher self. The lower self is the jīva, while the higher self (the real referent of the personal pronoun “I,” used by anyone) is the one real Self: Ātma, which on Śaṅkara’ s account is Brahman. Likewise, on Śaṅkara’s account, there is a lower and a higher Brahman (Śaṅkara Brahma Sūtra Bhāṣya IV.3.16. pp. 403-4). The lower Brahman is the personal God that pious devotees pray to and meditate on, while the Higher Brahman is devoid of most all such qualities, is impersonal, and is characterized as being essentially bliss (ānanda) (Śaṅkara Brahma Sūtra Bhāṣya III.3.14) truth (satyam) knowledge (jñānam) and infinite (anantam) (cf. Śaṅkara, Taittitrīya Upaniṣad Bhāṣya II.i.1.). The lower Brahman, or the personal God that people pray to, can be afforded the title of “Brahman” owing to its proximity to the Highest Brahman: in the world of plurality, it is the closest thing to the Ultimate (Śaṅkara Brahma Sūtra Bhāṣya IV.3.9). However, it too, like the concept of the individual person, is a result of the error of superimposing the qualities of objectivity and subjectivity on each other (Śaṅkara, Brahma Sūtra Bhāṣya IV.3.10). In the Advaita tradition, the lower Brahman is known as the saguṇa Brahman (or Brahman with qualities) while the highest Brahman is known as the nirguṇa Brahman (or Brahman without qualities) (Śaṅkara Brahma Sūtra Bhāṣya III.2.21).
Śaṅkara takes a skeptical attitude towards the importance of dharma, or morality. On Śaṅkara’s account, so long as one exists as a construction of necessience, operating under the erroneous assumption that one is a distinct object from Brahman and other objects, then one ought to follow the Vedas and its injunctions regarding dharma for it will help form tendencies to look within (Śaṅkara, Bhagavad Gītā Bhāṣya on 18:66). However, for the serious aspirant, Śaṅkara regards dharma as an impediment to liberation—it too must be abandoned, lest an individual reinforce their self-identification with a body in contradistinction to other bodies and persons (Śaṅkara, Bhagavad Gītā Bhāṣya on 4:21). Those sympathetic to Śaṅkara’s philosophy often regard Śaṅkara’s skepticism about dharma as a liberal and progressive aspect to his philosophy, for it devalues the importance of Vedic dharma, which contains within it caste morality. Critics of Śaṅkara are likely to regard Śaṅkara’s skepticism about the importance of dharma as troubling, not because it implies that we should forsake Vedic dharma, but because it suggests that we ought to give up moral concerns, altogether, for the sake of spiritual pursuits (lest we fall back into the fallacy of superimposition).
The term “Viśiṣṭādvaita” is often translated as “Qualified Non-Dualism.” An alternative, and more informative, translation is “Non-duality of the qualified whole,” or perhaps ‘Non-duality with qualifications.” The principal exponent of this school of Vedānta is Rāmānuja, who attempted to eschew the illusionist implications of Advaita Vedānta, and the perceived logical problems of the Bhedābheda view while attempting to reconcile the portions of the Upaniṣads that affirmed a substantial monism and those that affirmed substantial pluralism. Rāmānuja’s solution to his problematic is to argue for a theistic and organismic conception of Brahman.
The theism of Rāmānuja’s Viśiṣṭādvaita shows up in his insistence that Brahman is a specific deity (Viṣṇu, also known as “Nārāyana”) who is an abode of an infinite number of auspicious qualities. The organismic aspect of Rāmānuja’s model consists in his view that all things that we normally consider as distinct from Brahman (such as individual persons or jīvas, mundane objects, and other unexalted qualities) constitute the Body of Brahman, while the Ātman spoken of in the Upaniṣads is the non-body, or mental component of Brahman. The result is a metaphysic that regards Brahman as the only substance, but yet affirms the existence of a plurality of abstract and concrete objects as the qualities of Brahman’s Body and Soul (Vedārthasaṅgraha §2).
Rāmānuja holds that in the absence of stains of passed karma the jīva (individual person) resembles Brahman in being of the nature of consciousness and knowledge (Rāmānuja, Brahma Sūtra Bhāṣya, I.i.1. “Great Siddhānta” pp. 99-102). Past actions cloud our true nature and force us to act out their consequences. On Rāmānuja’s account, the prime way of extricating ourselves from the beginningless effects of karma involves bhakti, or devotion to God. But bhakti on its own is not sufficient, or at least, bhakti if it is to bring about liberation must either be combined with the karma yoga mentioned in the Bhagavad Gītā, or it must turn into bhakti yoga. For attending to one’s dharma (duty) is the chief means by which one can propitiate God, on Rāmānuja’s account (Rāmānuja, Gītā Bhāṣya, XVIII.47 p.583). Moreover, in attending to one’s dharma in the deontological spirit characteristic of karma yoga and consonant with bhakti yoga one prevents the development of new karmic dispositions, and can allow the past stores of karma to be naturally extinguished. This will have the effect of unclouding the individual jīva’s omniscience, and bringing the jīva closer to a vision of God, which alone is an unending source of joy (Vedārthasaṅgraha §241). Unlike Śaṅkara, Rāmānuja insists that dharma is never to be abandoned (Rāmānuja, Bhagavad Gītā Bhāṣya XVIII.66, p.599).
Madhva is one of the principal theistic exponents of Vedānta. On his account, Brahman is a personal God, and specifically He is the Hindu deity Viṣṇu.
According to Madhva, reality is characterized by a five fold difference: (i) jīvas (individual persons) are different from God; (ii) jīvas are also different from each other; (iii) inanimate objects are different from God; (iv) inanimate objects are different from other inanimate objects; (v) inanimate objects are different from jīvas (Mahābhāratatātparnirnayaḥ, I. 70-71). The number of types of entities on Madhva’s account appears thus to be three: God, jīvas, and inanimate objects. However, the actual number of objects on Madhva’s account appears to be very high. This substantial pluralism sets Madhva apart from the other principle exponents of Vedānta.
A distinctive doctrine of Madhva’s Vedānta is his view that jīvas fall into a hierarchy, with the most exalted jīvas occupying a place below Viṣṇu (such as Viṣṇu’s companions in his eternal abode) to the lowest jīvas, who occupy dark hell regions. Moreover, on Madhva’s account, the ranking of jīvas is eternal, and hence those who occupy the lowest hells are eternally damned. Amongst the middle level jīvas, the Gods and the most virtuous of humans are eligible for liberation. The average amongst the middle rung jīvas transmigrate forever, while the lowest amongst the middle level jīvas find themselves in the upper hells (Mahābhāratatātparnirnayaḥ I.85-88).
Madhva holds that liberation comes to those who appreciate the five fold differences and the hierarchy of the jīvas (Mahābhāratatātparnirnayaḥ, 81-2). However, ultimately, whether one is liberated or not is completely at the discretion of Brahman, and Brahman is pleased by nothing more than bhakti, or devotion (Mahābhāratatātparnirnayaḥ I.117).
Hindu philosophy did not develop in a vacuum. Rather, it is an inextricable part of the history of Indian philosophy. Hence, other Indian philosophical movements did not only influence Hindu philosophy, but it also arguably had an influence on their development as well.
The most salient manner in which Hindu philosophy was influenced by other Indian philosophical developments is in the realm of ethics. In its infancy, Hindu philosophy as set out in the action portion of the Vedas was wedded to the practice of animal sacrifices (see Aitareya Brāhmana, book II.1-2). Buddhism and Jainism were both critical of the practice. Buddhism as a philosophy devoted to the alleviation of suffering is disposed to see animal sacrifices as involving unnecessary suffering. Jainism, in contrast, had made Ahiṃsā, or non-harmfulness, its chief moral virtue. Jainism might very well have been the first religio-philosophical movement in India staunchly wedded to vegetarianism. And while vegetarianism was alien to early Hindu practice, it has become an integral part of Hindu orthodoxy in many parts of India. Now, for many Hindus, the very idea of eating meat is the very archetype of immoral and irreligious behavior. This attitude can be found amongst the most orthodox followers of both Śaṅkara and Rāmānuja, who, as noted, defended the propriety of animal sacrifices. The shift in the general attitude of many Hindus arguably goes to the credit of Jainism, a once prevalent religion in India, which has been a source of tireless criticism of violence.
A case might also be made for the influence of Jainism on the Yoga darśana. Specifically, the yama rules found in the Yoga darśana, which include Ahiṃsā, are identical to the five Great vows of Jainism (Ācāraṅga Sūtra II.15.i.1–v.1). While it is possible that these precepts have a third common source, or that they are indigenous to the Yoga tradition, it is also highly probable that they were incorporated, early on, into the Yoga tradition by way of influence of Jain thought. The Yoga tradition also shows the mark of being influenced by Mahāyāna Buddhism in its account of “dharmameghasamādhi”—a term that shows up in many latter day Buddhist texts (see Klostermaier).
In the realm of metaphysics, a controversial argument can be made that Hindu philosophy, as found in the Upaniṣads, has exercised a profound effect on the development of latter day Indian Buddhist thought. Increasingly, in the context of latter Indian Buddhism, there is a movement away from a seeming agnosticism to an affirmation of the Ultimate in terms of a master concept, which designates both the grounding and the source of all. For Buddhist Idealism (Yogācāra, or Vijñānavāda) the master concept is that of Consciousness-Only, and in the context of Mādhyamika Buddhism of Nāgārjuna (2nd cent. C.E.) the master concept is that of Emptiness, or Śūnyatā. Such a move towards a master concept resembles the Upaniṣad’s employment of the concept “Brahman” and is arguably an adaptation of some elements of the metaphysical picture of the Upaniṣads into Buddhist philosophy.
Similarly, a case might also be made that the notion of “Two-Truths” (the doctrine that there is a distinction to be drawn between conventional truth that operates in ordinary, domestic discourse that recognizes diversity, and Truth from the perspective of the Ultimate which rejects diversity) operative in latter Buddhist thought is also a doctrine that can be found in the Upaniṣads (cf. Muṇdaka Upaniṣad, I.i. 5-6). While this doctrine gets its clearest explication in the context of latter day Buddhist thought in India, it seems that it has its precursor in Vedic speculation.
The term “Neo-Hinduism” refers to a conception of the Hindu religion formed by recent authors who were learned in traditional Indian philosophy, and English. Famous Neo-Hindus include Swami Vivekānanda (1863-1902) the famous disciple of the traditional Hindu saint Rāma-Kṛṣṇa, and India’s first president, Sarvepalli Radhakrishnan (1888-1975) a professional philosopher who held academic posts at various universities in India and Oxford, in the UK.
A famous formulation of the doctrine of Neo-Hinduism is the simile that likens religions to rivers, and the oceans to God: as all rivers lead to the ocean so do all religions lead to God. Similarly, Swami Nirvenananda in his book Hinduism at a Glance writes:
All true religions of the world lead us alike to the same goal, namely, to perfection if, of course, they are followed faithfully. Each of them is a correct path to Divinity. The Hindus have been taught to regard religion in this light. (Nivernananda, p.20.)
Frequently, Neo-Hindu authors identify Hinduism with Vedānta in their elaboration of Neo-Hindu doctrine, and in this formulation we find another tenet of Neo-Hinduism: Hinduism is not simply another religion, but a meta-religion, or the philosophy of religion. Hence, we find Vivekānanda writes:
Ours is the universal religion. It is inclusive enough, it is broad enough to include all the ideals. All the ideals of religion that already exist in the world can be immediately included, and we can patiently wait for all the ideals that are to come in the future to be taken in the same fashion, embraced in the infinite arms of the religion of Vedānta. (Vivekānanda, vol. III p.251-2.)
Similarly, Radhakrishnan holds “[t]he Vedānta is not a religion, but religion itself in its most universal and deepest significance” (Radhakrishnan, 35).
The view identified as Neo-Hinduism here might be understood as a form of Universalism or liberal theology that attempts to ground religion itself in Hindu philosophy. Neo-Hinduism must be distinguished from another theological view that has a long history in India, which we might call Inclusivist Theology. According to Inclusivist Theology, there are elements in any number of religious practices that are consonant with the one true religion, and if a practitioner of a contrary religion holds fast to those elements in their religion that are correct, they will eventually attain the Ultimate. Often, this view finds expression in the widespread Hindu view that all the various deities are really lower manifestations of one true deity (for example, a Vaiṣṇava who held an Inclusivist theology might interpret all deities, in so far as they are consonant with the qualities attributed to Viṣṇu, to be lower manifestations of Viṣṇu, and thus good first steps to conceptualizing the Ultimate). Neo-Hinduism, in contrast, makes no distinction between deities, religions, or elements within religions, for all religions operate at the level of the practical, while the Ultimate, ex hypothesi, is transcendent. There is no religion, or no portion of any religion, which is incorrect, on this view, for all are equally human efforts to strive for the Divine. Neo-Hindus do not typically regard themselves as forming a new philosophy or religion, though the doctrine expressed by Neo-Hinduism is characterized by theses and concerns not clearly expressed in classical Hindu philosophy. As a rule, Neo-Hinduism is a reformulation of Advaita Vedānta, which emphasizes the implicit liberal theological tendencies that follow from the two-fold account of Brahman.
Recall that on Śaṅkara’s account a distinction is to be drawn between a lower and higher Brahman. Higher Brahman (nirguṇa Brahman) is impersonal and lacks much of what is normally attributed to God. In contrast, lower Brahman (saguṇa Brahman) has personal characteristics attributed to deities. While the higher Brahman is the eternally existing reality, lower Brahman is a result of the same creative error that results in the construction of normal integrated egos in bodies: superimposition. Neo-Hinduism takes note of the fact that this account of lower Brahman’s nature implies that the deities normally worshiped in a religious context are really natural artefacts, or projections of aesthetic concerns on the Ultimate: they are images of the Ultimate formulated for the sake of religious progress. Neo-Hinduism thus reasons that no one’s personal God is any more the real God than another religion’s personal God: rather, all are equally approximations of the one real, impersonal Brahman that transcends the domestic qualities attributed to it. While personal deities are considerably devalued on this account, the result is a liberal theology that is closed to no religious tradition, in principle, for any religion that personalizes God will be approaching the highest Brahman through the lens of superimposed characteristics of object-qualities on Brahman.
Critics of Neo-Hinduism have noted that while Neo-Hinduism aspires to shun the sectarianism that characterises the history of religion in the West through a spirit of Universalism, Neo-Hinduism itself engages in a sectarianism, in so far as it identifies Hinduism with the true perspective that understands the quality-less nature of the Ultimate (cf. Halbfass, Tradition and Reflection pp. 51-86). In defense of Neo-Hinduism, it could be argued that it is a genuine, modern attempt to re-understand the philosophical implications of earlier Hindu thought, and not an attempt to reconcile the various religions of the world.
Critics might also argue that Neo-Hinduism is bad history: many philosophers that we today regard as Hindu (such as Rāmānuja or Madhva) would not accept the idea that all deities are equal, and that God is ultimately an impersonal entity. Moreover, Śaṅkara, the commentator on the Brahma Sūtras did not argue for the type of Universalism characteristic of Neo-Hinduism, which regards all religious observance as equally valid (though this arguably is an implication of his philosophy). Neo-Hinduism, the critic might argue, is historical revisionism. In response, Neo-Hinduism might defend itself by insisting that it is not in the business of providing an account of the history of all of Hindu philosophy, but only a certain strand that it regards as the most important.
Hindu philosophers have taken varied views on many important issues in philosophy. Hindu philosophers, for instance, are not in agreement as to whether God is a person. They have not all agreed upon the nature and scope of the epistemic validity of the Vedas, nor have they all agreed on basic questions of axiology, such as the content of morality. Some affirm the importance of Vedicly prescribed acts, such as animal sacrifices, while others, such as the Yoga philosopher Patañjali, appear to suggest that violence is always to be avoided. Likewise, some Hindu philosophers hold that the content of the Vedas as always binding, such as Rāmānuja. Others, such as Śaṅkara, regard it as constituting provisional obligations, subject to a person not being serious about liberation. All Hindu philosophers are not in agreement on whether there is anything like liberation. Most recognize the existence of liberation, while the early Pūrvamīmāṃsā does not. While all Hindu philosophers hold that there is something like an individual self, they differ radically in their account of the reality and nature of this individual. This difference in ontology reflects the rich metaphysical diversity amongst Hindu philosophers: some affirm the existence of a plurality of objects; qualities and relations (such as the Vaiśeṣika, Dvaita Vedānta) while others do not (Advaita Vedānta). Such differences have made Hindu philosophy into a sub-tradition of philosophy within Indian philosophy, and not simply one comprehensive philosophical view amongst many. Hindu philosophy is not a static doctrine, but a growing tradition rich in diverse philosophical perspectives. Contrary to some popular accounts, what is presented as Hindu philosophy in recent times is not simply an elaboration of ancient tradition, but a re-evaluation and dialectical evolution of Hindu philosophical thought. Far from detracting from the authority or authenticity of recent Hindu speculation, what this shows is that Hindu philosophy is a living and vibrant tradition that shows no sign of being fossilized into a curiosity from the past, any time soon.
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