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ia from 300 bce to 1000 ce can be divided into mahayana schools and non mahayana schools sometimes called śrāvakayāna schools nikaya buddhism mainstream buddhism or hinayana inferior or lesser vehicle a term used only in mahayana to refer to non mahayana traditions 67 the mahayana schools accepted the mahayana sutras and studied the works of mahayana philosophers like nagarjuna the non mahayana schools drew their philosophical doctrines from the tripitaka and on the abhidharma treatises śrāvakayāna schools non mahayana the mahāsāṃghika great community tradition which included numerous sub schools all are now extinct a key doctrine of this tradition was the supramundane and transcendent nature of the buddha lokottaravada the schools of the sthavira elders tradition vaibhāṣika commentators also known as the sarvāstivāda vaibhāśika was an abhidharma tradition that composed the great commentary mahāvibhāṣa they were known for their defense of the doctrine of sarvāstitva all exists which is a form of eternalism regarding the philosophy of time they also supported direct realism and a theory of substances svabhāva sautrāntika those who uphold the sutras a tradition which did not see the northern abhidharma as authoritative and instead focused on the buddhist sutras they disagreed with the vaibhāṣika on several key points including their eternalistic theory of time their direct realism and their realist theory of nirvana pudgalavāda personalists which were known for their controversial theory of the person pudgala which is what undergoes rebirth and attain awakening they are now extinct vibhajyavāda the analysts a widespread tradition which reached kashmir south india and sri lanka a part of this school has survived into the modern era as the southeast asian theravada tradition their orthodox positions can be found in the kathavatthu they rejected the views of the pudgalavāda and of the vaibhāṣika among others mahāyāna traditions a japanese depiction of nagarjuna one of the greatest buddhist philosophers and founder of madhyamaka the mahāyāna great vehicle movement c 1st century bce onwards included new ideas and scriptures mahayana sutras these philosophical traditions differ significantly from other schools of buddhism and include metaphysical doctrines which are not accepted by the other buddhist traditions mahayana thought focuses on the universal altruistic ideal of the bodhisattva a being who is on the path to buddhahood for the sake of all living beings it also defends the doctrine that there are limitless number of buddhas throughout limitless numbers of universes these indian traditions are the main source of modern tibetan buddhism and of modern east asian buddhism the main indian mahayana schools of philosophy are madhyamaka middle way or centrism founded by nagarjuna also known as śūnyavāda the emptiness doctrine and niḥsvabhāvavāda the no svabhāva doctrine this tradition focuses on the idea that all phenomena are empty of any essence or substance svabhāva yogācāra yoga praxis an idealistic school which held that only consciousness exists and thus was also known as vijñānavāda the doctrine of consciousness the dignāga dharmakīrti tradition is an influential school of thought which focused on epistemology or pramāṇa means of knowledge they generally followed the doctrine of vijñānavāda some scholars see the tathāgatagarbha buddha womb source or buddha nature texts as constituting a third school of indian mahāyāna thought 68 vajrayāna also known as mantrayāna tantrayāna secret mantra and tantric buddhism is often placed in a separate category due to its unique tantric theories and practices many of these philosophies were brought to other regions like central asia and china after the disappearance of buddhism from india some of these philosophical traditions continued to develop in the tibetan buddhist east asian buddhist and theravada buddhist traditions 69 70 monastic life has been a part of all indian philosophy traditions mendicant caves of extinct ājīvikas in bihar 71 ājīvika philosophy edit main article ājīvika the philosophy of ājīvika was founded by makkhali gosala it was a śramaṇa movement and a major rival of early buddhism and jainism 72 ājīvikas were organised renunciates who formed discrete monastic communities prone to an ascetic and simple lifestyle 73 original scriptures of the ājīvika school of philosophy may once have existed but these are currently unavailable and probably lost their theories are extracted from mentions of ajivikas in the secondary sources of ancient indian literature particularly those of jainism and buddhism which polemically criticized the ajivikas 74 the ājīvika school is known for its niyati doctrine of absolute determinism fate the premise that there is no free will that everything that has happened is happening and will happen is entirely preordained and a function of cosmic principles 74 75 ājīvika considered the karma doctrine as a fallacy 76 ājīvikas were atheists 77 and rejected the authority of the vedas but they believed that in every living being is an ātman a central premise of hinduism and jainism 78 79 ajñana philosophy edit main article ajñana ajñana was one of the nāstika or heterodox schools of ancient indian philosophy and the ancient school of radical indian skepticism it was a śramaṇa movement and a major rival of early buddhism and jainism their ideas are recorded in buddhist and jain texts they held that it was impossible to obtain knowledge of metaphysical nature or ascertain the truth value of philosophical propositions and even if knowledge was possible it was useless and disadvantageous for final salvation they were sophists who specialised in refutation without propagating any positive doctrine of their own charvaka philosophy edit main article charvaka charvaka sanskrit चार्वाक iast cārvāka also known as lokāyata is an ancient school of indian materialism 80 charvaka holds direct perception empiricism and conditional inference as proper sources of knowledge embraces philosophical skepticism and rejects ritualism and supernaturalism 81 82 83 84 85 it was a popular belief system in ancient india a the etymology of charvaka sanskrit चार्वाक is uncertain bhattacharya quotes the grammarian hemacandra to the effect that the word cārvāka is derived from the root carv to chew a cārvāka chews the self carvatyātmānaṃ cārvākaḥ hemacandra refers to his own grammatical work uṇādisūtra 37 which runs as follows mavāka śyāmāka vārtāka jyontāka gūvāka bhadrākādayaḥ each of these words ends with the āka suffix and is formed irregularly this may also allude to the philosophy s hedonistic precepts of eat drink and be merry brihaspati is traditionally referred to as the founder of charvaka or lokāyata philosophy although some scholars dispute this 87 88 during the hindu reformation period in the first millennium bce when buddhism was established by gautama buddha and jainism was re organized by parshvanatha the charvaka philosophy was well documented and opposed by both religions 89 much of the primary literature of charvaka the barhaspatya sutras were lost either due to waning popularity or other unknown reasons 90 its teachings have been compiled from historic secondary literature such as those found in the shastras sutras and the indian epic poetry as well as in the dialogues of gautama buddha and from jain literature 90 91 however there is text that may belong to the charvaka tradition written by the skeptic philosopher jayarāśi bhaṭṭa known as the tattvôpaplava siṁha that provides information about this school albeit unorthodox 92 93 one of the widely studied principles of charvaka philosophy was its rejection of inference as a means to establish valid universal knowledge and metaphysical truths 94 95 in other words the charvaka epistemology states that whenever one infers a truth from a set of observations or truths one must acknowledge doubt inferred knowledge is conditional 96 comparison of indian philosophies edit the indian traditions subscribed to diverse philosophies significantly disagreeing with each other as well as orthodox indian philosophy and its six schools of hindu philosophy the differences ranged from a belief that every individual has a soul self atman to asserting that there is no soul 57 62 63 64 97 from axiological merit in a frugal ascetic life to that of a hedonistic life from a belief in rebirth to asserting that there is no rebirth 98 comparison of ancient indian philosophies ājīvika early buddhism mahayana buddhism charvaka jainism vedanta samkhya yoga nyaya vaisheshika mimamsa karma denies 76 99 affirms but not everything is caused by karma 98 100 karma is only one of the constraints niyama affirms denies 98 affirms 98 affirms affirms affirms denies samsara rebirth affirms affirms 101 affirms denies 102 affirms 98 affirms 103 affirms 103 affirms 103 denies 103 ascetic life affirms affirms but rejects extreme asceticism in favor of a more moderated version the middle way 104 affirms middle way denies 98 affirms affirms as sannyasa 105 affirms as sannyasa 105 affirms as sannyasa 105 denies rituals bhakti affirms affirms optional 106 pali bhatti affirms mahayana rites denies affirms optional 107 theistic school affirms optional 108 others deny 109 110 111 112 113 vaishnavite and shaivite schools affirm others deny affirms mandatory ahimsa and vegetarianism affirms acts of violence which are purposeful have karmic consequences buddhism does not explicitly prohibit ordinary people lay people from eating meat 114 however goods that contribute to or are a result of violence should not be traded 115 affirmed in numerous mahayana sutras strongest proponent of non violence vegetarianism to avoid violence against animals 116 affirms as highest virtue but just war affirmed vegetarianism encouraged but choice left to the hindu 117 118 affirms as highest virtue but just war affirmed vegetarianism encouraged but choice left to the hindu 117 118 affirms as highest virtue but just war affirmed vegetarianism encouraged but choice left to the hindu 117 118 affirms as highest virtue but just war affirmed vegetarianism encouraged but choice left to the hindu 117 118 free will denies 75 buddhists believe in neither absolute free will nor determinism 119 it preaches a middle doctrine of dependent arising pratītyasamutpāda will is a dependent arising affirms affirms advaita and vishishtadvaita deny through theory of vivartavada and determinism dvaita vedanta affirms denies denies affirms maya affirms 120 affirms prapañca 121 affirms denies affirms advaita affirms 122 123 dvaita denies denies denies denies atman soul self affirms denies 57 62 63 64 97 an atmavada is taught in buddha nature sources but it is rejected in other mahayana sources denies 124 affirms 125 affirms affirms affirms affirms creator god denies denies 126 denies denies denies advaita denies a creator god and states that avidya ignorance is the source of creation dvaita affirm 127 others deny 128 129 samkhya denies yoga affirms theistic schools affirm others deny denies epistemology pramana pratyakṣa anumāṇa śabda pratyakṣa anumāṇa 39 130 pratyakṣa anumāṇa pratyakṣa 93 pratyakṣa anumāṇa śabda 39 advaita vedanta six 39 38 pratyakṣa anumāṇa upamāṇa arthāpatti anupalabdi śabda dvaita and vishishtadvaita three pratyakṣa anumāṇa śabda three pratyakṣa anumāṇa śabda vaisheshika two pratyakṣa anumāṇa nyaya four pratyakṣa anumāṇa upamāṇa śabda five pratyakṣa anumāṇa upamāṇa arthāpatti śabda epistemic authority denies vedas affirms tripitaka 131 denies vedas affirms tripitaka mahayana sutras denies vedas affirms jain agamas denies vedas affirm vedas upanishads and bhagavad gita b affirm vedas upanishads and yoga bhagavad gita c affirm vedas d affirm vedas e salvation soteriology samsdrasuddhi 133 nirvana 134 buddhahood denies siddha 135 nirvana advaita jivanmukti 136 dvaita theistic videhamukti jivanmukti 137 moksha heaven metaphysics ultimate reality the buddha of the early texts does not focus on metaphysical questions but on ethical and spiritual training and in some cases he dismisses certain metaphysical questions as unhelpful and indeterminate avyakta which he recommends should be set aside the development of systematic metaphysics arose after the buddha s death with the rise of the abhidharma traditions 138 anti foundationalism madhyamaka idealism yogacara material elements anekāntavāda 139 advaita brahman 140 141 142 dvaita god and various jivatmans samkhya purusha and prakriti yoga purusha ishvara prakriti atman buddhi chitta material world atoms especially in vaisheshika atman and material world political philosophy edit the arthashastra attributed to the mauryan minister chanakya is one of the early indian texts devoted to political philosophy it is dated to 4th century bce and discusses ideas of statecraft and economic policy the kural text attributed to valluvar and dated to around 5th century ce deals with ahimsa and morality extending them to political philosophy and love 143 7 16 144 156 168 shah waliullah dehlawi s magnum opus the hujjat allah al baligha considers political society to be a macrosm of the individual consequently it distills a framework for social governance from the principles of self governance the political philosophy most closely associated with modern india is the one of ahimsa non violence and satyagraha popularised by mahatma gandhi during the indian struggle for independence in turn it influenced the later independence and civil rights movements especially those led by martin luther king jr and nelson mandela prabhat ranjan sarkar s progressive utilization theory 145 is also a major socio economic and political philosophy 146 integral humanism was a set of concepts drafted by upadhyaya as political program and adopted in 1965 as the official doctrine of the jan sangh citation needed upadhyaya considered that it was of utmost importance for india to develop an indigenous economic model with a human being at center stage this approach made this concept different from socialism and capitalism integral humanism was adopted as jan sangh s political doctrine and its new openness to other opposition forces made it possible for the hindu nationalist movement to have an alliance in the early 1970s with the prominent gandhian sarvodaya movement going on under the leadership of j p narayan this was considered to be the first major public breakthrough for the hindu nationalist movement citation needed influence edit in appreciation of subtlety and truth of the indian philosophy t s eliot wrote that the great philosophers of india make most of the great european philosophers look like schoolboys 147 148 arthur schopenhauer used indian philosophy to improve upon kantian thought in the preface to his book the world as will and representation schopenhauer writes that one who has also received and assimilated the sacred primitive indian wisdom then he is the best of all pre...
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