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68
Observations on Systems of Indian Philosophy [ch.
nor try to establish their own validity on their authority. These are principally three in number, the Buddhist, Jaina and the Cārvāka. The āstika-mata or orthodox schools are six in number, Sámkhya, Yoga, Vedānta, Mīmāmsā, Nyāya and Vaišeşika, generally known as the six systems (saddarśana').
The Sāmkhya is ascribed to a mythical Kapila, but the earliest works on the subject are probably now lost. The Yoga system is attributed to Patañjali and the original sūtras are called the Pātañjala Yoga sūtras. The general metaphysical position of these two systems with regard to soul, nature, cosmology and the final goal is almost the same, and the difference lies in this that the Yoga system acknowledges a god (īśvara) as distinct from Atman and lays much importance on certain mystical practices (commonly known as Yoga practices) for the achievement of liberation, whereas the Sámkhya denies the existence of īśvara and thinks that sincere philosophic thought and culture are sufficient to produce the true conviction of the truth and thereby bring about liberation. It is probable that the system of Sāmkhya associated with Kapila and the Yoga system associated with Patañjali are but two divergent modifications of an original Sāmkhya school, of which we now get only references here and there. These systems therefore though generally counted as two should more properly be looked upon as two different schools of the same Sāmkhya system-one may be called the Kāpila Sāmkhya and the other Pātañjala Sāmkhya.
The Pūrva Mīmāmsā (from the root man to think-rational conclusions) cannot properly be spoken of as a system of philosophy. It is a systematized code of principles in accordance with which the Vedic texts are to be interpreted for purposes of sacrifices.
The word "darśana" in the sense of true philosophic knowledge has its earliest use in the Vaiseșika sūtras of Kaņāda (ix. ii. 13) which I consider as pre-Buddhistic. The Buddhist pitakas (400 B.C.) called the heretical opinions “ditthi" (Sanskrit-drsti from the same root drs from which darśana is formed). Haribhadra (fifth century A.D.) uses the word Darśana in the sense of systems of philosophy (sarvadarśanavācyo' rthah-Şaddarśanasamuccaya 1.). Ratnakīrtti (end of the tenth century A.D.) uses the word also in the same sense ("Yadi nāma darśane darśane nünüprakäram sattvalaksanam uktamasti." K'şanabhangasiddhi in Six Buddhist Nyāya tracts, p. 20). Madhava (1331 A.D.) calls his Compendium of all systems of philosophy, Sarvadarśanasamgraha. The word "mata" (opinion or view) was also freely used in quoting the views of other systemis. But there is no word to denote 'philosophers' in the technical sense. The Buddhists used to call those who held heretical views "tairthika." The words "siddha," "jñünin," etc. do not denote philosophers in the modern sense, they are used rather in the sense of "seers" or "perfects."
Haribhaint in Sanskrit
caya 1.). Retinal systems of
