Indian Philosophy, along with Chinese philosophy, one of the foremost Eastern traditions of abstract inquiry. Indian philosophy, expressed in the Indo-European language of Sanskrit, comprises many diverse schools of thought and perspectives and includes a substantial body of intellectual debate and argumentation among the various views. Classical Indian philosophy extends from approximately 100 BC to AD 1800, which marks the beginning of the modern period. Ancient Indian thought, which is also philosophic in a broader sense, originated as early as 1200 BC and appears in scriptures called Veda. Ancient Indian philosophy also includes the mystical treatises known as Upanishads, early Buddhist writings, and the Sanskrit poem Bhagavad-Gita. Classical Indian philosophy is less concerned with spirituality than ancient thought; rather, it concentrates on questions of how people can know and communicate about everyday affairs. Indian philosophy of the later classical and modern periods may be distinguished from most Indian religious and spiritual thought. Among the exceptions are philosophies represented by famous advocates of ancient Indian spiritual views, such as mystic philosopher Sri Aurobindo Ghose-a nationalist revolutionary who opposed British rule of India in the early 20th century-and Sarvepalli Radhakrishnan, who was president of India from 1962 to 1967, within the period immediately following the country's struggle for independence. Indian philosophy is extensive, rich, and complex. Scholars analyse not only its significance and its insights, but also its classical teachings about knowledge and language. Meanwhile, the majority of Western students of Indian thought have been drawn to its religious and mystical teachings. In ancient Indian philosophy, philosophy and religion cannot be meaningfully separated, primarily because of the cultural integration of religious practices and mystical pursuits. For example, ceremonies celebrating birth, marriage, and death, performed with recitations of Vedic verses (mantras), were important for bonding within ancient Indian societies. Later in classical Indian philosophy, different social practices developed. Thus, the orthodox classical schools of thought are distinguished from nonorthodox classical schools by their allegiance to established forms of social practice rather than to the doctrines of the Veda. Buddhism, for example, constitutes much more of a break with Vedic practices than with the ideas developed in Vedic traditions of thought. In fact, the Upanishads, mystical treatises continuous with the Vedas, foretell many Buddhist teachings. In ancient India, religion did not entail dogma, but rather a way of life that permitted a wide range of philosophic positions and inquiry. Mysticism, the claim that ultimate truth is only obtainable through spiritual experience, dominates much ancient Indian philosophy. Such experiences are thought to reveal a supreme and transmundane (beyond ordinary experience) reality and to provide the meaning of life. Mysticism shapes much classical and modern Indian thought as well. Through meditation and the meditative techniques of yoga, it is believed that one discovers one's true self (atman), or God (Brahman), or enlightenment (nirvana). The presumed indications of mystical experiences, such as atman or God, were especially debated in the ancient period and influenced much subsequent Indian philosophy, including the reflections of professional philosophers of late classical times. In some schools of classical Indian philosophy, such as Nyaya (Logic), neither religion nor mysticism is central. Rather, the questions of how human beings know what they know-and how they can mean what they say are given priority. Most of the classical Indian schools present veritable world views comprehensive philosophies formed by interlocking positions of the main branches of philosophy (metaphysics, epistemology, and ethics). Although systematic philosophies are intended to stand as whole bodies of thought, it is often desirable to separate and delineate issues within them, particularly in study and debate. In the case of Indian philosophy, examining specific classical arguments and general philosophic views also facilitates comparison with Western philosophy. This section is devoted to a broad contemporary perspective of classical Indian thought on some of the great issues of philosophy..
(Dr. Ravi Prakash 'Babloo') Dr. Ravi Prakash Babloo is Associate Professor in the Department of Philosophy at Jai Prakash University, Chapra. Authored several research papers, he has participated in many national & international seminars and conferences.
INDIAN PHILOSOPHY AND RELIGION: In ancient Indian philosophy, philosophy and religion cannot be separated, primarily because of the cultural integration of religious practices and mystical pursuits. For example, ceremonies celebrating birth. marriage, and death, performed with recitations of Vedic verses (mantras), were important for bonding within ancient Indian societies. Later different social practices developed. Thus, the orthodox classical schools of thought are distinguished from nonorthodox classical schools by their allegiance to established forms of social practice rather than to the doctrines of the Veda. Buddhism, for example, constitutes much more of a break with Vedic practices than with the ideas developed in Vedic traditions of thought. In fact, the Upanishads, mystical treatises continuous with the Vedas, foretell many Buddhist teachings. In ancient India, religion did not entail dogma, but rather a way of life that permitted a wide range of philosophic positions and inquiry. Mysticism, the claim that ultimate truth is only obtainable through spiritual experience, dominates much ancient Indian philosophy. This book has been intended as a manual for students of this subject.
Hindu (1813)
Philosophers (2348)
Aesthetics (320)
Comparative (72)
Dictionary (12)
Ethics (52)
Language (353)
Logic (85)
Mimamsa (62)
Nyaya (140)
Psychology (536)
Samkhya (60)
Shaivism (67)
Shankaracharya (236)
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