Indian philosophy

Indian philosophy consists of philosophical traditions of the Indian subcontinent. The philosophies are often called darśana, meaning "to see" or "looking at." Ānvīkṣikī means “critical inquiry” or “investigation." Unlike darśana, ānvīkṣikī was used to refer to Indian philosophies by classical Indian philosophers, such as Chanakya in the Arthaśāstra.

A traditional Vedic classification divides āstika and nāstika schools of philosophy, depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas. (though there are exceptions to the latter two: Mimamsa and Samkhya respectively).

There are six major (āstika) schools of Vedic philosophy—Nyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā and Vedanta—and five major non-Vedic or heterodox (nāstika or sramanic) schools—Jain, Buddhist, Ajivika, Ajñana, and Charvaka. The āstika group embraces the Vedas as an essential source of its foundations, while the nāstika group does not. However, there are other methods of classification; Vidyaranya for instance identifies sixteen schools of Indian philosophy by including those that belong to the Śaiva and Raseśvara traditions.

The main schools of Indian philosophy were formalised and recognised chiefly between 500 BCE and the late centuries of the Common Era.^{[citation needed]} Some schools like Jainism, Buddhism, Yoga, Śaiva and Vedanta survived, but others, like Ajñana, Charvaka and Ājīvika did not.

Ancient and medieval era texts of Indian philosophies include extensive discussions on ontology (metaphysics, Brahman-Atman, Sunyata-Anatta), reliable means of knowledge (epistemology, Pramanas), value system (axiology) and other topics.^{[page needed]}

Indian philosophies share many concepts such as dharma, karma, samsara, dukkha, renunciation, meditation, with almost all of them focusing on the ultimate goal of liberation of the individual from dukkha and samsara through diverse range of spiritual practices (moksha, nirvana). While many sutra texts explicitly mention that the work leads to moksha, Indian philosophy is not exclusively concerned with moksha.

They differ in their assumptions about the nature of existence as well as the specifics of the path to the ultimate liberation, resulting in numerous schools that disagreed with each other. Their ancient doctrines span the diverse range of philosophies found in other ancient cultures.

Some of the earliest surviving Indian philosophical texts are the Upanishads of the later Vedic period (1000–500 BCE), which are considered to preserve the ideas of Brahmanism. Indian philosophical traditions are commonly grouped according to their relationship to the Vedas and the ideas contained in them. The origins of Jainism remain enigmatic, with scholarly consensus divided between pre-Vedic roots, parallel development alongside Vedic civilization or post-Vedic emergence. The historical presence of its 23rd Tirthankara, Parshvanatha in the 8th-7th century BCE provides one of the earliest anchors of the tradition. Despite the accepted historicity of Parshvanath, the historical claims such as the link between him and Mahavira, whether Mahavira renounced in the ascetic tradition of Parshvanatha, and other biographical details have led to different scholarly conclusions. Doubts about Parshvanatha's historicity are also supported by the oldest Jain texts, which present Mahavira with sporadic mentions of ancient ascetics and teachers without specific names (such as sections 1.4.1 and 1.6.3 of the Acaranga Sutra). Even the early archaeological finds, such as the statues and reliefs near Mathura, lack iconography such as lions and serpents. Buddhism also originated at the end of the Vedic period. These traditions drew upon already established Brahmanical concepts, states Wiltshire, to communicate their own distinct doctrines.