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Indian Philosophy is very often criticized as a philosophy of pessimism dogmatism and other worldliness. Sometimes it is criticized as unprogressive in character. In fact Indian philosophy though is historical epistemological metaphysical and even scientific in its methodology.

Orthodox Indian philosophy is presented in 峁�a岣峝补谤艣补苍补蝉 (six classical systems) one of which is the doctrine of Yoga. These systems of philosophical thought were developed as a result of knowledge filtered down after long philosophical inquiries by sages through the Vedic, Br膩hmanic Upani峁�adic and Pur膩峁噄c periods of Indian history as discussed earlier. Ancient sages of India, out of their higher spiritual realizations and contemplative visions, originated these systems.

Yoga belongs to the hoary past of India and is as old as any other philosophical or other thought or knowledge emanating from the ancient sages. The ancient literature (mostly in Sanskrit) is vast and varied scholars have worked hard to fix the period to which they belong. Most of the conclusions reached in this regard continue to remain as conjectures without any irrefutable evidence. One thing, however, is certain, that the Vedas are the oldest available literature of the world.

Vedic literature is vast and chornologically falls into four distinct categories鈥�

(i) the four Vedas i.e., 峁欢惫别诲补, Yajurveda, 厂腻尘补惫别诲补, and Atharvaveda;
(ii) The 叠谤腻丑尘补峁嘺蝉,
(iii) 膧谤补峁噛补办补蝉 and lastly
(iv) The 鲍辫补苍颈峁�a诲蝉 scholars have traced Yoga to the Vedas.

But there is no doubt that the last part of vedic literature called 鲍辫补苍颈峁�a诲蝉 or the 痴别诲腻苍迟补 is in many places, within the subject of Yoga. Besides, the literature classified as 笔耻谤腻峁嘺 Tantra, 顿补谤艣补苍补 is abundantly full of Yoga.^[1]

The six systems of Indian philosophical thought have been founded by different sages, who perceived the same truth, but from different angles and to varying depths. None of them can singly and exclusively represent Indian orthodox philosophy as a collective doctrine based on all the six 顿补谤艣补苍补 (systems). Such coordination, however of the six systems into a single, classical, orthodox philosophy was attempted much later, around A.D. 800. Until them, each 顿补谤艣补苍补 (system) existed as a separate school of philosophy. All the six 顿补谤艣补苍补s into a joint school was realized during A.D. 900 or A.D. 1000.

The names of these six classical systems of Indian Philosophy, along with the name of their founders are:

1. 厂腻峁僰丑测补 System: Founded by sage Kapila.
2. Yoga system: founded by sage 笔补迟补帽箩补濒颈.
3. 惭墨尘腻峁僺腻 (笔奴谤惫补) system: founded by sage Jaimn墨.
4. 痴别诲腻苍迟补 system: founded by 痴测腻蝉补.
5. 痴补颈艣别峁�i办补 System: founded by sage Kana岣峚.
6. 狈测腻测补 system: founded by sage Goutama.

There is no definite information concerning the period during which the founding sages these systems lived. It is certain, however that they are all ancient, legendary figures and existed many centuries before the classic texts of the systems founded by them were formalized. The texts of most of these systems are considered to have been arranged in their present form somewhere between 200 A.C. and A.D. 450.

These six philosophical systems initially analyze the constituent elements of human existence and experience. Subsequent they try to understand the relationship between the fundamental tattvas (spirit and nature). Ultimately they aim to comprehend the spirit sufficiently and truly, because the only way to salvation is through its realization.

These six systems are understood to be virtually three twin systems. The first twin is that of 厂腻峁僰丑测补 and Yoga. The second twin that of 惭墨尘腻峁僺腻 (笔奴谤惫补) and 痴别诲腻苍迟补. The third twin is that of 痴补颈艣别峁�i办补 and 狈测腻测补. Each aspect of a twin serves as a complementary philosophy to that of the other aspect.

The six systems of Indian philosophy also are the products of the honest observations of true spiritual experiences of the great sages. They are naturally arranged together as complementary projections of a single ground truth presents from different angles and planes of consciousness. Viewed in this light the six systems are quite homogenous and in general agreement. All of them accept the spirit as transcendent and autonomous principle, but they proceed in different ways to prove its existence and explain its essence. Similarly, all systems accepts that the involvement of the spirit with the forces of 笔谤补办峁泃颈 is the cause for its bondage, but they explain in different ways the manner of the participation of spirit with nature.

The basic tenet of Yoga discipline is that every individual is responsible for his or her own liberation. One has to claim the ladder of Yoga step by step reaching each successive level by one鈥檚 own efforts. In the Bhagvad 骋墨迟腻 Lord K峁涐梗na also says 鈥渙ne should not cause himself to degrade. For the self alone is the benefactor of the self and the self is the enemy of the self.^[2]

Footnotes and references:

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[1]:

鈥孲inghal J C., Yoga perceivd and Practised by Sages of India. p.Intro-(XXXVII).

[2]:

鈥�艢谤墨尘补诲 Bhagavad 骋墨迟腻-VI-15.