Vaishēshika Darshana is written by Maharshi Kānva. In this Darshana there are ten Chapters, and, in each Chapter, there are two Sections. Put together in all Chapters there are 370 theorems. The knowledge of materials is the prime importance of this Darshana. According to this Darshana, everything in this Universe comes under six categories. These are (a) Objects, (b) Properties, (c) Actions, (d) Equality, (e) Specialty, and (f) Permanent Relation.
In the First Chapter Naming the materials and explaining them is given. In the Second and Third Chapters 9 types of Objects defined and explained. In the Fourth Chapter fundamental particles and temporary objects are described. In the Fifth Chapter Action theory is proposed. In the Sixth Chapter Vēdas as evidence and Dharma and Adharmas are explained. In the Seventh- and Eight-Chapters explanation of some Properties is given. In the Ninth Chapter, knowledge and imaginary thoughts are explained. In the last Chapter, excellent description about pleasure, displeasure and reason is given.
According to Maharshi Kānva Objects are 9 and they are respectively (i) Prithvi, (ii) Āpah, (iii) Thējah, (iv) Vāyu, (v) Ākasam, (vi) Dikk, (vii) Kāl, (viii) Manasu, and (xi) Ātma.
According to Maharshi Kānva there are 24 Properties and are respectively (1) Rūpam (Visibility), (2) Ras (Taste), (3) Gandha (Smell), (4) Sparsha (Touch), (5) Shabda (Sound), (6) Sankhya (Number), (7) Parimanna (Size), (8) Pruthaktvam (Destruction or Disappearing), (9) Sumyoga (Combining), (10) Vibhaga (Separation), (11) Parathva (Far), (12) Aparathva (Near), (13) Budhi (Knowledge), (14) Sukha (Pleasure or Happiness), (15) Dukha (Displeasure or pain), (16) Iccha (Liking), (17) Dvesha (Hating), (18) Prayatna (Attempting), (19) Gurutva, (20) Dravatva (flowing), (21) Sneham, (22) Samskara, (23) Dharma, and (24) Adharma.
According to Maharshi Kānva the Actions are respectively (1) Uthkhespanam (movement required to send a body up), (2) Apakhespanam (movement required to send a body down), (3) Ākunchanam, (4) Prasāranam, and (5) Gamanam.
According to Visheshika Darsana, each Object has different (permanent relation) properties as given below.
(1) Prithvi: (i) Visibility, (ii) Taste, (iii) Smell, and (iv) Touch.
(2) Āpah: (i) Visibility, (ii) Taste, (iii) Touch, (iv) Flow.
(3) Thejah: (i) Visibility, and (ii) Touch.
(4) Vāyu: (i) Touch.
(5) Ākasam: (i) Sound.
(6) Number, Size, Destruction, Combining, Separation, Far, Near, Viscosity, flow,
speed and Action are present in all Objects which have the Visibility property and
are accessed via eyes and skin.
(7) Number, Size, Destruction, Combining, Separation, Far, Near, flow,
speed and Action are present in all Objects which do not have the Visibility property
but cannot be accessed via eyes and skin.
Nyāya Darshana is written by Maharshi Goutham. In this Sāstra there are two main parts, (a) Deductive (b) Inductive. To investigate Special theory from Ordinary theory is Deductive. Examining the Special observations and identifying the Ordinary theory is Inductive. This Sāstra is used in discussions of knowledge as a special tool of logic. To find the truth with evidence, some rules are necessary. The correct methods of these rules are given in this Sastra.
This Sāstra is also used as Epistemology. That means discretion of knowledge or the philosophical study of human knowledge. In this Sāstra the following are explained in detail. (i) Picture of knowledge, (ii) Borders of knowledge, (iii) Evidence of knowledge, and (iv) Deciding about Truth and Untruth. In this Sāstra the Author has explained not only about the borders of knowledge but also what is across its borders. Some of the things we will know with our experience, and some are beyond our experience. To separate these is most essential and this Sāstra gives us the opportunity to analyze and experience it.
Also, there are many real and unreal things in this nature. This Sāstra differentiates these two and separately shows them. One more important analysis in this Sāstra is about Ehtics. This means the knowledge of duties. This Sāstra clearly states what duty is and what is not. In the ethics section, the Author explains in detail about the definition of duty and how many ways it can be done. Also, this Sāstra gives the method to decide what exactly a human’s duty is and how to decide. Also, psychology is discussed in detail giving the idea about mind and its work.
This Yōga Darshana is written by Patanjali Maharshi. According to scholars Patanjali Maharshi also wrote Grammar and Āyurvēda theorems. This Yōga Darshana is divided into four parts viz. (1) Samādhi, (2) Sādhana, (3) Vibhūthi, and (4) Kaivalya.
In Samādhi Yōgam we have 51 theorems. In this part the meaning of Yōga is explained as Samādhi and the author explains clearly the character of Yōga. Resisting the thoughts in the Manassu is called as Samādhi. In this chapter we will learn how to control the mind business and tricks to resist the thoughts. According to the author, one who resists thoughts can know himself (Jēvāthma).
In Sādhana Yōgam we have 55 theorems. In this chapter author explains a number of tricks to sustain the practice of Yōga or Samādhi. The reason for all the pains and sufferings in the world are due to ignorance. The author thoroughly explained about ignorance and the results of ignorance as attachment and hatred. Because of these two one gets into the birth and death cycle. Also, in this chapter the difference between Jēvāthma and Prakrithi is explained. Also, this Sādhana Yōga is called as Astānga Yōgam because of the eight parts that are explained in this part. These are respectively Yama, Niyama, Āsana, Prānnāyāma, Pratyāhāra, Dhāranna, Dhyāna, and Samādhi.
In Vibhūthi Yōgam the author explained about Samyama and the Siddhi that is obtained to Yōgi because of Samyama. According to the author, until the Yōgi acquires Astānga Yōga, he cannot get Samyama. The Yōgi who attains Samyama can do many miracles and great works in the Universe. But one who wants to achieve Kaivalya will not get any interest in the magical powers of Samyama. In this Yōgam there are 55 theorems.
In the Kaivalya Yōgam we have 34 theorems. In this chapter the author clarifies about different types of Siddhis and Kaivalya as the last step in the practice of Yōga. In this chapter author explains how a Yōgi can take the form of different bodies and perform his remaining Karmas.
In this Darshana there are eight chapters. In the ādibhoutika (metaphysical) format 25 materials were described. These are Purusha (soul), Prakrithi (nature), Buddhi (Mind), Ahankara (Ego), Panchatanmatra (sound, light, taste, smell, and touch), Ekādasēndriya (5 Jnānēndriyas, 5 karmēndriyas, Manasu, and Chittam), and 5 Panchmahābhūta. There are 8 chapters in this Darshana. This Darshana is written or enunciated by Maharshi Kapila.
This Darshana is written by Maharshi Jaimini. This is the Darshana that has the highest number of theorems (2,644) when compared to other Darshanās. This Darshana explains about Dharma, Dharmi, utilization of Vēda mantras in Yajnas. Explains about different Yajnas and their utilization. This Darshana refers Vēda as the ultimate testimony and contains twelve chapters.
First chapter gives credibility of Vidhi (Sacred text), Arthavādam (Affirmation), Mantra, Smrithi etc.
Second chapter contains Upōdghātham (Preface), Karmabhēdam (Specifics in Karma), Pramānnāpavādam (Reproach of testimony), Prayōgabhēdam (Difference in approach), and the analysis of these elements.
Third chapter does analysis of Shruthi (Vēda), Linga (Attribute), Vākya (Relation between karma and kriya), Prakarannasthāna (Connection place), Samākhya (Convention), Karma, Prathipatthi, Anārbhyādhitham, Bahupradhānōpakāra Prayājādi Karma, and the Karma of the Yajamān.
Fourth chapter deals with Āmiksha, Dadhya, Vatsa, Juhūparnnamayi, Bhāvābhāva, Rajasūya akshadyūt etc.
Fifth chapter contains about Shruthi Kramam - Shruthi, Artham, PāTham, Sthānam, Mukhyam, Pravritthi.
Sixth chapter contains eligibility of Karma, eligibility of Dharma, Prāyascittha, Ādhēya, Havanam.
Seventh chapter contains Athidēsham, Athidēshashēsham, Agnihotra, Athidēsha attribute.
Eight chapter contains analysis of Athidēsham in the absence of Prathyaksha Vachana, Athidēsham in the presence of unclear attribute.
Ninth chapter contains details about Uha (imagination).
Tenth chapter contains details of Bādha (pain) in the context of Vēdi.
Eleventh chapter analyzes about Tantra.
Twelfth chapter contains Prasangam (discourse), Tantra Nirnnayam (assertion of Tantra), Samucchayam (collection), Vikalpam (illusion).
This Darshana is written by Maharshi Vyasa and is also called as “Brahma Sutra”. This Darshana also refers Vēda as the ultimate testimony. This Darshana completely describes extensively about Brahma (God) and hence the name Brahma Sutra. According to this Darshana, Brahma is the kartha (Maker) for Srshti (Creation), Sthithi (Existence), and Laya (Destruction) but not the material cause. According to this Darshana, Brahma is all-pervading, omniscient, omnipotent, without having time and space boundaries. Brahma doesn’t fall into birth and death cycle and doesn’t undergo health issues.
Brahma gives appropriate results for the karma performed by the Jivātma (soul in the human form). Brahma is the ultimate Judge. In this manner this Darshana describes the three fundamental aspects (Brahma, Jivātma, and Prakrithi) of the Universe. This Darshana has four chapters, and each chapter has 4 sections with a total of 555 theorems.
In the first chapter Brahma is the kartha of the Srshti, Sthithi, and Laya of the Universe. In this chapter it is proved that Brahma is Saccitānanda (Sat (Exists) + Cith (conscious) + Ananda (Blissful)), Sarvāntaryāmi (al-pervading), Sarvādāra (Supporter of everything), Sarvaniyantha (Ruler of everything), Aparinnāmi (Doesn’t change).
In the second chapter it is explained that the content in the first chapter is in accordance with Smrithi and can be proved with logic. In this chapter the production of Indriyas (Senses) for living beings is described.
In the third chapter the Gathi (path) of Jiva (Soul), Svapna (Dream), Jagrath (Awaken state), and Shushupthi (Deep Sleep) are described as the karma results that are given by Ishavara (God).
In the fourth chapter practicing the tools for acquiring Brahma Jnāna (knowledge), Dēvayāna (Path of Dēvās), Pithriyāna (Path of Gurus, Parents, and Scholars), Mōkshaprāpthi, and its form are explained and proved.