Sankhya

 

It has been suggested that Saamkhya be merged into this article or section. (Discuss)

Part of a series on Hindu philosophy

Schools Samkhya · Yoga · Nyaya Vaisheshika · Purva Mimamsa Vedanta (Advaita • Vishishtadvaita • Dvaita)

People Ancient Kapila · Patañjali · Gotama Kanada · Jaimini · Vyasa Medieval Vallabha · Adi Shankara · Ramanuja Madhva · Madhusudana · Tukaram Namadeva Modern Ramakrishna · Ramana Maharshi Paramahansa Yogananda Vivekananda · Narayana Guru Nataraja Guru · N.C. Yati Aurobindo · Sivananda Nisargadatta Maharaj · Anandamurti Satyananda · Chinmayananda Ayya Vaikundar · Coomaraswamy Pandurang Shastri Athavale

Samkhya, also Sankhya, (Sanskrit: सांख्य, IAST: Sāṃkhya - Enumeration) is one of the six schools of classical Indian philosophy. Sage Kapila is traditionally considered to be the founder of the Sankhya school, although no historical verification is possible. It is regarded as the oldest of the philosophical systems in India.

This was later incorporated as being one of the six orthodox (astika) (that which recognizes vedic authority) systems of Hindu philosophy with the major text of the theistic school being the extant Sankhya Karika, written by Ishvara Krishna, circa 200 CE. There are no purely Samkhya schools existing today in Hinduism, but its influence is felt in Yoga and Vedanta schools of philosophy. Its philosophy regards the universe as consisting of two eternal realities: Purusha and Prakriti.^[1][2] It is therefore a strongly dualist^[3] and enumerationist philosophy. The Purusha is the centre of consciousness, whereas the Prakriti is the source of all material existence.

The Samkhya school has deeply influenced the Hindu Yoga school of philosophy. They are sometimes referred together as Samkhya - yoga school.

Literature of Samkhya

Tradition ascribes the foundation of this school to the sage Kapila, but there is no evidence to prove the texts attributed to him, the Sāṁkhyapravacana Sūtra and the Tattvasamāsa were actually composed by him. The earliest extant text of this school is Sāṁkhya Kārikā of Iśvarakṛṣṇa (3rd century CE). Iśvarakṛṣṇa in his Kārikā described himself as being in the succession of the disciples from Kapila, through Āsuri and Pañcaśikha. Gauḍapāda wrote a commentary on this Kārikā. The next important work is Vācaspati’s Sāṁkhyatattvakaumudī (9th century CE). Nārāyaṇa’s treatise Sāṁkhyacandrikā is based on the Kārikā. The Sāṁkhyapravacana Sūtra is assigned to the 14th century CE as Guṇaratna (14th century CE) did not refer this text but referred the Kārikā. This text consists 6 chapters and 526 sūtras. The most important commentary on the Sāṁkhyapravacana Sūtra is Vijñānabhikṣu’s Sāṁkhyapravacanabhāṣya (16th century CE). Anirruddha’s Kāpilasāṁkhyapravacanasūtravṛtti (15th century CE) and Mahādeva’s Sāṁkhyapravacanasūtravṛttisāra (c. 1600 CE) and Nāgeśa’s Laghusāṁkhyasūtravṛtti are the other important commentaries on this text.^[4]

Evolution of the Samkhya School

Samkhya doctrines go back to older Upanishads, and were compiled into a formal system only later.^[5] The history of the evolution of this school of thought begins with dualist teachings in the Upanishads.^[6] Anima Sen Gupta characterizes the references to samkhya ideas in the Upanishads as "scattered", gradually being developed into an orthodox system.^[7]

A division by time periods is noted by the commentator Guṇaratna (14th c. CE) who mention two Samkhya schools: maulikya (original) and uttara (late).^[8] Some Indologists use the terms "preclassical" and "classical" to distinguish between the early concepts and the codified system that eventually arose.^[9]

While many people believe that it was always an atheistic school of thought, in fact Samkhya passed through both theistic and atheistic stages of development as Gupta explains:

"In the classical Sāṃkhya both dualism and atheism are visible in clear and vivid forms. The complete passivity and disinterestedness of Puruṣa and the acceptance of triguṇātmikā Prakṛti, as the independent cause of all inner and outer manifestations of the world, are the important characteristics of the classical form. It is also realistic in its attitude towards the phenomenal world. The pre-classical Sāṃkhya on the other hand, has passed through different forms and stages such as theistic and monistic, atheistic and semidualistic, and so on."^[10]

There were several different schools of Samkhya, differing in their theistic emphasis and their conception of the soul.^[11]

Epistemology of Samkhya

According to the Samkhya school, all knowledge is possible through three pramanas (means of valid knowledge)^[12] -

1. Pratyaksha or Drishtam - direct sense perception,
2. Anumana - logical inference and
3. Sabda or Aptavacana - verbal testimony.

Samkhya cites out two types of perceptions, a. Indeterminate (nirvikalpa) perceptions and b. determinate (savikalpa) perceptions.

Indeterminate perceptions are merely impressions without understanding or knowledge. They reveal no knowledge of the form or the name of the object. There is only external awareness about an object. There is cognition of the object, but no discriminative recognition.

For example, a baby’s initial experience is full of impression. There is a lot of data from sensory perception, but there is little or no understanding of the inputs. Hence they can neither be differentiated nor be labeled. Most of them are indeterminate perceptions.

Determinate perceptions are the mature state of perceptions which have been processed and differentiated appropriately. Once the sensations have been processed, categorized and interpreted properly, they become determinate perceptions. They can lead to identification and also generate knowledge.

Metaphysics of Samkhya

Ontology

Broadly, the Samkhya system classifies all objects as falling into one of the two categories: Purusha and Prakriti. Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (Purusha) and matter (Prakrti).

• Purusha

Purusha is the Transcendental Self or Pure Consciousness. It is absolute, independent, free, imperceptible, unknowable, above any experience and beyond any words or explanation. It remains pure, “nonattributive consciousness ”. Purusha is neither produced nor does it produce.

• Prakriti

Prakriti is matter. Matter is inert, temporary, and unconscious. It is composed of three qualities (gunas) corresponding to creation, sustenance, and destruction. They are:

• sattva (goodness) – pure, elevating, enlightening
• rajas (passion) – motivates us to create, acquire and enjoy
• tamas (ignorance) – dirty, degrading, deluding, and destructive.

All physical events are considered to be manifestations of the evolution of Prakrti, or primal Nature (from which all physical bodies are derived). Each sentient being is a Purusha, and is limitless and unrestricted by its physical body. Samsaara or bondage arises when the Purusha does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the physical body - which is actually an evolute of Prakriti. The spirit is liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

• Ishwara (Creationist God)

The original school of Samkhya was founded by Sage Kapila. There has no philosophical place for a creationst God in this system. The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist^[13]. The school also argues that an unchanging Ishvara as the cause cannot be the source of a changing world as the effect.

Later on followers of Samkhya adopted theism and included Ishvara within the system. The concept of Ishvara was incorporated into the Sankhya viewpoint only after it became associated with the theistic Yoga system of philosophy.

Nature of Duality

According to Samkhya, the efficient cause of the world is Purusha and the material cause is Prakriti. Here Purusha stands for the ‘Supreme Self’ and Prakriti stands for ‘Matter’. Purusha (Self) is the first principle of Samkhya. Prakriti is the second, the material principle of Samkhya.

Theory of Existence

The Samkhya system is based on Satkaryavada. According to Satkaryavada, the effect pre-exists in the cause. Cause and effect are seen as different temporal aspects of the same thing - the effect lies latent in the cause which in turn seeds the next effect.

More specifically, Samkhya system follows the Prakriti-Parinama Vada. Parinama denotes that the effect is a real transformation of the cause. The cause under consideration here is Prakriti or more precisely Mula-Prakriti (Primordial Matter). The Samkhya system is therefore an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other.

Sankhya theorizes that Prakriti is the source of the world of becoming. It is pure potentiality that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because Prakriti is always in a state of tension among its constituent strands -

• Sattva - a template of balance or equilibrium;

• Rajas - a template of expansion or activity;

• Tamas - a template of inertia or resistance to action.

All macrocosmic and microcosmic creation uses these templates. The twenty four principles that evolve are -

• Prakriti - The most subtle potentiality that is behind whatever is created in the physical universe, also called "primordial Matter". It is also a state of equilibrium amongst the Three Gunas.

• Mahat - first product of evolution from Prakriti, pure potentiality. Mahat is also considered to be the principle responsible for the rise of buddhi or intelligence in living beings.

• Ahamkara or ego-sense - second product of evolution. It is responsible for the self-sense in living beings. It is also one's identification with the outer world and its content.

• "Panch Tanmatras" are a simultaneous product from Mahat Tattva, along with the Ahamkara. They are the subtle form of Panch Mahabhutas which result from grossification or Panchikaran of the Tanmatras. Each of these Tanmatras are made of all three Gunas.

• Manas or "Antahkaran" evolves from the total sum of the sattva aspect of Panch Tanmatras or the "Ahamkara"

• Panch jnana indriyas or five sense organs - also evolves from the sattva aspect of Ahamkara.

• Pancha karma indriya or five organs of action - The organs of action are hands, legs, vocal apparatus, urino-genital organ and anus. They evolve from the rajas aspect of Ahamkara.

• Pancha mahabhuta or five great substances - ether, air, fire, water and earth. They evolve from the "tamas" aspect of the "Ahamkara". This is the revealed aspect of the physical universe.

The evolution of primal Nature is also considered to be purposeful - Prakrti evolves for the spirit in bondage. The spirit who is always free is only a witness to the evolution, even though due to the absence of discriminate knowledge, he misidentifies himself with it.^{[citation needed]}

The evolution obeys causality relationships, with primal Nature itself being the material cause of all physical creation. The cause and effect theory of Sankhya is called Satkaarya-vaada (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness - all evolution is simply the transformation of primal Nature from one form to another.

The evolution of matter occurs when the relative strengths of the attributes change. The evolution ceases when the spirit realizes that it is distinct from primal Nature and thus cannot evolve. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha.

Samkhyan cosmology describes how life emerges in the universe; the relationship between Purusha and Prakriti is crucial to Patanjali's yoga system. The evolution of forms at the basis of Samkhya is quite unique. The strands of Samkhyan thought can be traced back to the Vedic speculation of creation. It is also frequently mentioned in the Mahabharata and Yogavasishta.

Moksha

Like other major systems of Indian philosophy, Samkhya regards ignorance as the root cause of bondage and suffering (Samsara.) According to Samkhya, the Purusha is eternal, pure consciousness. Due to ignorance, it identifies itself with the physical body and its constituents - Manas, ahamkara and Mahat, which are products of Prakriti. Once it becomes free of this false identification and the material bonds, Moksha ensues.

Sankhya in the Srimad Bhagavatam

“In the Śrīmad-Bhāgavatam, First Canto, it is described that one becomes joyful by discharging devotional service. In that joyful attitude, one can understand the science of God, or Krishna consciousness; otherwise it is not possible. The analytical study of the elements of material nature and the concentration of the mind upon the supersoul are the sum and substance of the Sankhya philosophical system. The perfection of this sankhya-yoga culminates in devotional service unto the absolute truth.” Śrīmad-Bhāgavatam 3.26.72 purport

A.C. Bhaktivedanta Swami Prabhupada has given extensive commentary on the authoritative definition of sankhya philosophy in his English translation of the Srimad Bhagavatam or Bhagavat Purana, which is considered the “ripened fruit of the tree of Vedic knowledge”.

The path of sankhya yoga has nothing to do with mental speculation and is not the creation of any conditioned living entity of this material world. Explanations of sankhya philosophy devoid of the devotional service of the Supreme Lord or which refuse to acknowledge that Kapiladeva belongs to an entirely different class of entity (Vishnu tattva) cannot liberate anyone from material bondage. Such commentaries diverge fundamentally from the Vedic conclusion ishvara parama krishna sac cid ananda vigraha; a conclusion which clearly states that the highest truth is Lord Krishna, who is the cause of all causes and possesses an eternal body of perfect cognizance and bliss.

The real sankhya philosophy is originally explained by Sri Kapiladeva, who is Lord Sri Krishna appearing Himself to distribute transcendental knowledge for the enlightenment of the conditioned souls. Lord Kapiladeva appeared as the son of Devahuti and Kadarma Muni, who were both elevated devotees. The mother of Kapiladeva, Devahuti, taking the role of a fallen soul, had expressed to her exalted son “My dear Kapila, I am very sick of the disturbance of my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance. You have come as my son, but you are my guru because you can inform me how I can cross the ocean of nescience, which is the material world. Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many many births. You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissapate the darkness of ignorance of the universe”. After hearing his mother’s uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of sankhya-yoga for the transcendentalists, who are interested in self realization..” Śrīmad-Bhāgavatam 3.25.8-14) Lord Kapiladeva goes on to explain that “The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.” (Śrīmad-Bhāgavatam 3.25.13)

• On the highest platform of yoga one who becomes transcendentally situated by elevation to devotional service to the Lord is joyfully aloof from the temporary and ephemeral states of mundane happiness and distress. That state is described by Lord Krishna in the Bhagavad-Gītā As It Is(18.54) brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param "One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."

When the consciousness of the living entity is conditioned by the three modes of material nature, sattvas, rajas and tamas, the living entity is considered to be entangled in guneshu, or maya consciousness. When the same consciousness is attached to the Supreme Lord, one is considered to be in liberated consciousness. Material consciousness conditioned by the modes of nature has as its cental focus fruitive action by the living entity for the enjoyment of material sense gratification. Pure Krishna consciousness is the innate quality of the living entity and is characterised by the absence of fruitive desire for sense enjoyment, which is replaced by the desire to please the senses of the Supreme Lord.

The entire yogic process, culminating in bhakti yoga, is to cleanse the mind and senses of the effects of kama and lobha – lust and greed. As soon as the living entity is purified of the false ego of identifying with the material body he transcends the influence of mundane happiness and distress. The living entity is described in the Bhagavad Gita (15.7) as mamaivamso jiva loke jiva bhuta sanatana, the “eternal, fragmental part of the Supreme.” Contrary to the monist school of thought, the living entity and Supreme Lord are eternally separate individuals. “The mayavada philosophy enunciates that the whole spirit exists, but a part of it, which is called the jiva, is entrapped by illusion. This philosophy is unnacceptable because spirit cannot be divided like a particle of matter. The part, the jiva, is eternally a part. As long as the Supreme Lord exists, His part and parcel also exists.” (Śrīmad-Bhāgavatam 3.25.17)

• Yogis and transcendentalists may follow numerous paths to attain jnana and vairagya (knowledge and renunciation), however, they cannot be successful without surrender and devotion to the Supreme Lord. (Srimad Bhagavatam 3.25.19)

Commentators who describe Kapiladeva as merely a sage or an unusually qualified person are disingenuous. Kapiladeva is the Supreme Personality of Godhead. Elsewhere on Wikipedia are unbonafide comments such as “The original school of Samkhya as founded by Sage Kapila. There is no philosophical place for a creationst God in this system. The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. The school also argues that an unchanging Ishvara as the cause cannot be the source of a changing world as the effect.” Such statements are not supported in the Śrīmad-Bhāgavatam or the Bhagavad-Gītā As It Is, both scriptures being considered the absolute essence of all Vedic wisdom.

It would be absurd for the Supreme Lord to propound a philosophical system which is diametrically opposed to the absolute nature of His existence as the creator and maintainer of the entire creation. Arguments otherwise misconstrue the Vedic conclusion and are entirely contrary to the authoritative Vedic scriptures such as the Śrīmad-Bhāgavatam, which literally means, the beautiful story of the Supreme Lord. Complex word jugglery by mental speculators advertising themselves as great authorities on the sankhya philosophy are useless. Descriptions of purusha which do not refer to the Supreme Purusha, Lord Krishna, are also useless. Descriptions of prakrti which do not refer to the fact that prakrti is the external energy of the Lord are also useless. The Bhagavad Gita (7.4) clearly states that the material nature is the external, separated energy of the Lord, and that the living entities are part of His superior spiritual energy Bhagavad Gita (7.5) and that in both cases He is the original source.

Samkhya and Intelligent Design

Bhagavad-Gita and Śrīmad-Bhāgavatam as translated by a bona fide spiritual master, A.C. Bhaktivedanta Swami Prabhupada, extensively describe intelligent design. The western tradition relies heavily on mental speculation to delve into matters which by definition lie beyond the purview of mundane logic.

Some proponents of intelligent design present the following argument about the fundamental nature of chance - that God must be intelligent enough to use statistical causation as a means of producing deterministic outcomes. This logic is the logic of God as the supreme clockmaker - he has created the universe, and then left it more or less to its own devices. In contrast to such an idea of a detached creator, the Vedic description, given by Sri Krishna Himself in Bhagavad-Gita, is that not only is He the supreme energetic source of all manifestation, but that he intimately controls the minutiae of His creation. In the Vedas this is called simultaneous oneness and difference. In essence, God is one with his creation, at the same time He retains His individual identity as the Supreme Being.

The material creation is described in Bhagavad-Gītā As It Is as being composed of two types of God's energy. Firstly, the material elements of earth, water, fire, air, ether, mind, intelligence and false ego are considered the separated energy of God. Secondly, the living entities are described as God's apara prakrti, or superior, internal spiritual energy, which are qualitatively the same as the Lord, despite struggling with the inferior material nature. In any case, all these energies emanate from the supreme and are under his complete control, Lord Krishna clearly states, This material nature is working under my direction. (Gita 9.10)

Mental speculation, intellectual and logical research and so on may be useful tools to understand innumerable material topics, however they are useless in the comprehension of the absolute truth and the real nature of His creation and energies. Lord Krishna empowers His authorized representatives and disseminates the transcendental truth in bona fide revealed scripture which can only be understood by submissive reception of their enlightened message.

Endless argument and disputation between philosophers over the point of the existence or non existence of so called intelligent design is missing the real point - being that the absolute exists in complete independence of any puny mundane belief system or speculative intellectual process, and that the only real method of comprehension is to surrender to the Lord with faith and love, in a spirit of service. Lord Krishna describes in the Gita that an individual who adopts this approach will be enlightened by the Lord Himself - To those who are constantly devoted and worship me with love I give the understanding by which they can come to me. (Gita 10.10)

Evolutionary theory, various watered down creation arguments and other convoluted ideas, are all more or less expedient means of minimizing the incomprehensible power of the Lord. According to the Vedas, Krishna controls everything right down to the tiniest movements of the tiniest objects. Not a single thing happens by chance. To acknowledge chance, the idea that God was somehow separated from his creation and therefore leaving events and outcomes to some type of statistical probability would have to be accepted. According to the Vedas, this is a misconception, as much as it is a misconception to reject reincarnation or the understanding that the soul in all living creatures is of the same type and nature.

Furthermore, mainstream theologians tend to be ephemeral at best on the question of the form and pastimes of God. The tendency to this type of formlessness or impersonalism is the antithesis of the Vedic paradigm, where the form, nature and pastimes of the Supreme Lord are clearly and extensively delineated. Instead of the form of God being described as a divine mystery of faith- (in other words, we don't know), the Srimad Bhagavatam and Brahma Samhita extensively describe the form and pastimes of the Lord, His abode and His associates.

The Vedas tell us that God has a name, form, qualities, pastimes and associates. He has everything we have, but to an infinitely greater and more sublime degree. After all, if everything we perceive in the mundane sphere is an emanation from the absolute truth, then clearly everything must also be possessed by the absolute truth. We have a form, pastimes and associates, yet we have the arrogance and audacity to deny the same of Krishna.

Finally, whether one accepts the Darwinian theory of evolution or not, common sense dictates that a Supreme intelligence is at work in the creation. An unlimited number of brilliant scientists, working without time restrictions with an unlimited budget, cannot create a single mosquito. To argue that the simplest of the Lord's creatures came about via random events or chance and that no superior intervention and design was involved is simply absurd.

The Vedas describe how the material creation is only a minor fraction of the entire creation of God – most of the creation is a variegated spiritual realm populated by the Lord, His expansions and His eternally liberated associates, who engage in spiritual pastimes of pure bliss and cognizance. Periodically the entire material creation is wound up into the body of Maha Vishnu, an expansion of Sri Krishna, the original source of all incarnations.

The intelligent creator of the manifested universe is neither Christian, Buddhist, Hindu or Moslem. The Supreme Personality of Godhead transcends all mundane sectarian considerations or categories.

See also

• Hinduism
• Yoga
• Darshanas
• Hindu philosophy
• Indian philosophy
• Linga sarira
• The opposing doctrine of Non-Duality or Advaita Vedanta of Adi Shankara

Notes

References

• Eliade, Mircea (1969). Yoga: Immortality and Freedom, Bollingen Series LVI. New York, New York: Bollingen Foundation, Inc.. ISBN 0-691-01764-6.  Second Edition. Translated from the French by Willard R. Trask.
• Michaels, Axel (2004). Hinduism: Past and Present. Princeton, New Jersey: Princeton University Press. ISBN 0-691-08953-1. 
• Radhakrishnan, S.; Moore, C. A. (1957). A Source Book in Indian Philosophy. Princeton, New Jersey: Princeton University Press. ISBN 0-691-01958-4.  Princeton paperback 12th printing, 1989.
• Sen Gupta, Anima. The Evolution of the Sāṃkhya School of Thought. Munshiram Manoharlal Publishers Pvt. Ltd.: New Delhi, 1986.
• A.C. Bhaktivedanta Swami Prabhupada, Śrīmad-Bhāgavatam (1972-77) (multiple volumes)

Further reading

• Chatterjee, Satischandra; Datta, Dhirendramohan (1984). An Introduction to Indian Philosophy, Eighth Reprint Edition, Calcutta: University of Calcutta. 

• Müeller, Max (1899). Six Systems of Indian Philosophy; Samkhya and Yoga, Naya and Vaiseshika. Calcutta: Susil Gupta (India) Ltd.. ISBN 0-7661-4296-5.  Reprint edition; Originally published under the title of The Six Systems of Indian Philosophy.

• Radhakrishnan, S.; Moore, CA (1967). A Sourcebook in Indian Philosophy. Princeton. ISBN 0-691-01958-4. 

• R.A. Ramaswami Shastri, A Short History Of The Purva Mimamsa Shastra, Annamalai University Sanskrit Series No. 3 (1936).

• Zimmer, Heinrich (1951). Philosophies of India. New York, New York: Princeton University Press. ISBN 0-691-01758-1.  Bollingen Series XXVI; Edited by Joseph Cambell.

• A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-Gītā As It Is (1968)

External links

• Sankhya philosophy (archive)
• Comparison between Indian and Greek cosmology
• Maharshi Vyasa and Sankhya Shastra
• PDF file of Ishwarkrishna's sankhyakarikaa - 200BC (in Sanskrit) available for research purposes only
• Sankhya shastra and the Anatomy of Human Sorrow

Indian philosophy
Topics	Logic · Idealism · Monotheism · Atheism
Āstika	Samkhya · Nyaya · Vaisheshika · Yoga · Mimamsa · Vedanta (Advaita · Vishishtadvaita · Dvaita)
Nāstika	Carvaka · Jaina (Anekantavada · Syadvada)  · Bauddha (Shunyata · Madhyamaka · Yogacara · Sautrantika · Svatantrika)

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