Traditionally, Vedanta has three specific meanings or definitions.

The first meaningor definition is in

reference to the end parts of the Vedas, which contain the Upanishads. The second definition is about a
particular school or philosophy of Hinduism, which goes by the same name. The third definition points to
the end purpose or the final goal of the Vedas, which is Brahman, knowing Brahman, or achieving
liberation. Thus, Vedanta has a literary definition, a philosophical definition and a spiritual definition. ,
Examine all the three definitions. .The literary definition of the Vedanta The Vedas are divided into
four parts, the Samhitas, the Brahmanas, the Aranyakas and the Upanishads. Being the fourth, the
Upanishads constitute the end part of the Vedas or Vedanta. “Veda + Anta” is Vedanta. Anta means the
end. Thus, Vedanta is a direct reference to the Upanishadic knowledge. The four Vedas, namely the
Rigveda, Samaveda, theYajurveda and the Atharvaveda, has its own collection of Upanishads.

They were composed at different times, some in the early Vedic period, and some as recently as
a few hundred years ago. The Upanishads contain the secret knowledge of Brahman (God), Atman (soul),
rebirth, the ritual and spiritual significance of some Vedic beliefs and practices, the configuration of the
human personality, the realities (tattvas) and modes (gunas) of Nature and so on. Upanishad means
sitting near. They are so called because they contain secret knowledge, which was traditionally taught in
person and in secrecy by a teacher to a few trustworthy students.

The philosophical definition of VedantaVedanta also means a school or philosophy of

Hinduism. It is one of the sixDarshanas of Hinduism. As the name implies, Vedanta is based solely on the
knowledge of the Upanishads. It is a theistic philosophy rooted in the knowledge and authority of the
Vedas. It isalso considered a Mimansa, which means a logical enquiry into the nature of reality according
to the percepts of the Vedas. Mimansa has two divisions, Purva Mimansa, which is based upon the
knowledge of the Samhitas and the Brahmanas, and Uttara Mimansa which is an alternative term for
Vedanta, which has its source in the Aranyakas and the Upanishads. Since it deals with the knowledge of
Brahman and derived from the Brahmasutras, it is also known as Brahma Mimansa.The roots of Vedanta
could be found in theancient teachings of Yajnavalkya and in a commentary (karika) on the Mandukya
Upanishad by an ancient teacher named Gaudapada. The Vedanta Sutra of Badarayana (5th Century BC)
is perhaps the earliest known systematic study of theUpanishads and thereby of Vedanta also. It deals
with the knowledge of Brahman, the means to attain it, and the rewards of liberation. Apart from it, the
Bhagavadgita and the Upanishads are considered the major sources of the school. Together, thethree are
considered the triple foundationsfor the great journey of liberation (prastana traya) by the path of
Vedanta.However, as a major philosophical system,the Vedanta school developed much later, which
approximately coincided with the development of Vaishnavism and Shaivism as the major sects of
Hinduism. Its philosophy is not homogenous and contains several sub-schools, of which three are most
important, and the rest are their variations. They all acknowledge the Vedas as the indisputable sources
of verbal testimony (sabda pramana) concerning the metaphysical truths of existence.

Āstika derives from the Sanskrit asti, "there is, there exists", and means “one who believes in the
existence (of God, of another world, etc.)” and nāstika means "an atheist or unbeliever" . These have
been concepts used to classify Indian philosophies by modern scholars, and
some Hindu, Buddhist and Jainatexts.Āstika has been defined in one of three ways; as those who accept
the epistemic authority of the Vedas, as those who accept the existence of ātman, or as those who
accept the existence of Ishvara. In contrast, nāstika are those who deny the respective definitions
of āstika

Difference between Astik schools and Nastik schools

The basic difference between the two branches of Hindu Philosophy schools is said to be based on the
recognition of Vedas. Orthodox schools recognize the authority of Vedas while heterodox schools don’t
believe in the authority of Vedas.

Out of these nine systems, eight are atheistic as there is no place for God in them. Only Uttara Mimansa,
which is also called Vedanta, has a place for God in it.

Believing in God, as Brahma is there makes astiika. Astiika means asatha. Asatha means untruth. Brahma
or God is as this creation, is asatha or untruth. Satha by maaya, become asatha. Brahma maaya, or
Brahma's illusions, becomes this creation, believing in Brahma maaya, reasoning, Brahma behind this
creation makes astiika. Astiika means, near the term of theist.

Nastika means, na asatha. No untruth. Means there is no satha and asatha or no Brahma and Brahma
maaya. It is near the English word atheist. It is charwak theory. They can be called as out of out
materialistc. They believe in, which is visible to their eyes. Science is short of charwak theory.

Astika- Spiritual,believes in higher power

Nastika- Atheist, believes in logic except the logic of God

Six Orthodox Schools (Classical Schools) of Indian Philosophy

The 6 classical schools (shatdarshan) are Sankhya, Yoga, Nyaya, Vaisheshik, Purva Mimansa and Uttar
Mimansa (Vedanta). Almost all Indian schools of thought accepted the theory of karma and rebirth, and
the ideal of moksha is conceived as liberation from the cycle of births and deaths. Moksha/liberation is
considered as the highest goal of human struggle.

Sankhya Philosophy

Sankhya is the oldest philosphy. It was put forward by Kapila.

Sankhya philosophy provided the materialistic ontology for Nyaya and Vaisheshik, but there is very little
original literature in Sankhya.

It is generally believed that Sankhya Philosophy is dualistic and not monistic because it has two
entities, purush (spirit) andprakriti (nature) in it. Samkhya emphasizes the attainment of knowledge of
self by means of concentration and meditation.

Sankhya holds that it is the self-knowledge that leads to liberation and not any exterior influence or
agent. Samkhya forms the philosophical basis for Yoga. In Samkhya, the necessity of God is not felt for
epistemological clarity about the interrelationship between higher Self, individual self, and the universe
around us.

Purush vs Prakriti: In the beginning, the philosophy was materialistic as it talked only about Prakrithi, but
later the element of purush was also added to it. While Purusha is posited as the only sentient being,
ever existent, and immaterial, Prakriti is said to be the material basis of this universe, composed of three
basic elements (Gunas) – namely Tamas, Rajas, and Sattva.

Yoga Philosophy
Yoga presents a method of physical and mental discipline.

The Yoga presents a practical path for the realization of the self whereas the Samkhya emphasizes the
attainment of knowledge of self by means of concentration and meditation. Releasing Purush from
Prakriti by means of physical and mental discipline is the concept of Yoga.

Founder of Yoga is Pathanjai. Yoga does not require belief in God, although such a belief is accepted as
help in the initial stage of mental concentration and control of the mind.

Nyaya Philosophy

Nyaya Philosophy states that nothing is acceptable unless it is in accordance with reason and experience
(scientific approach). Founder of this philosophy is Gautam and the principles are mentioned in Nyaya
Sutras. Nyaya says that the world is real and the philosophy does not follow a monist view.

Nyaya philosophy relies on several pramanas i.e. means of obtaining true knowledge as its epistemology.
According to it, the pradhan pramana or principal means of obtaining knowledge is pratyaksha
pramana i.e. the knowledge obtained through the 5 senses. There are also other pramanas like anumana
(inference, through which we can obtain true knowledge) and shabda pramana (a statement of an
expert).

NB: Subsequent philosophers who claimed to be Nyayiks, e.g. Vatsyayan (who wrote Nyaya Bhashya),
Udayan (who wrote Kusumanjali) etc. distorted the Nyaya philosophy by introducing theological
elements in it. Navya Nyaya scholars like Gangesh resorted to gymnasics in logic.

Vaisheshik Philosophy
The classical Indian philosophy Vaisheshik was the physics of ancient times. It propounded the atomic
theory of its founder Kannada. At one time Vaisheshik was regarded as part of the Nyaya philosophy
since physics is part of science. But since physics is the most fundamental of all sciences, Vaisheshik was
later separated from Nyaya and put forth as a separate philosophy. To make it short, Vaisheshik is a
realistic and objective philosophy of the universe.

Purva mimansa (mimansa)

The word Mimamsa means to analyze and understand thoroughly. Purva Mimamsa examines the
teachings of the Veda in the light of karma-kanda rituals, ie karma-mimamsa system is called purva-
mimamsa. Purva mimansa (or briefly mimansa) lays emphasis on the performance of the yagya for
attaining various spiritual and worldly benefits. Hence this philosophy relies on the Brahmana (and
samhita) part of the Vedas.

Uttara Mimamsa (Vedanda)

Vedanta says that the world is unreal, Maya. Vedanta is monistic, in other words, it says that there is only
one reality, Brahman. Vedanta lays emphasis on brahmagyan, hence relies on the Upanishad part of the
Vedas. Vedanda has its roots in Sankya Philosophy.

There are three sub-branhces for Vedanda :

Absolute Monism of Shankara

Vishishtha Advaita or qualified monism of Ramanuja

Dvaita of Madhva
PS: A close examination shows that the first 4 classical systems are not entirely based on Vedas. But last
two, the Purva Mimansa and the Uttar Mimansa, certainly rely on the Vedas.

Three Heterodox Schools of Indian Philosophy

Schools that do not accept the authority of vedas are by definition unorthodox (nastika) systems. The
following schools belong to heterodox schools of Indian Philosophy.

Carvaka

It is characterised as a materialistic and aesthetic school of thought. Accepted direct perception as the
surest method to prove the truth of anything. Insists on joyful living.

Also known as Lokayata, Carvaka is a materialistic school of thought. Its founder was Carvaka, author of
the Barhaspatya Sutras in the final centuries B.C.

The original texts have been lost and our understanding of them is based largely on criticism of the ideas
by other schools. As early as the 5th Century, Saddaniti and Buddhaghosa connected the Lokayatas with
the Vitandas (or Sophists), and the term Carvaka was first recorded in the 7th Century by the
philosopher Purandara, and in the 8th Century by Kamalasila and Haribhadra.

The Vedas derived from Sanskrit: veda means , "knowledge") are a large body of knowledge texts
originating in the ancient Indian subcontinent. Composed in Vedic Sanskrit, the texts constitute the
oldest layer of Sanskrit literature and the oldest scriptures of Hinduism.] Hindus consider the Vedas to
be apauruṣeya, which means "not of a man, superhuman" and "impersonal, authorless"]

Vedas are also called śruti("what is heard") literature,[8]distinguishing them from other religious texts,
which are called smṛti ("what is remembered"). The Veda, for orthodox Indian theologians, are
considered revelations seen by ancient sages after intense meditation, and texts that have been more
carefully preserved since ancient times In the Hindu Epic the Mahabharata, the creation of Vedas is
credited to Brahma.] The Vedic hymns themselves assert that they were skillfully created
by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot

There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the AtharvavedaEach Veda has
been subclassified into four major text types – the Samhitas (mantras and benedictions),
the Aranyakas(text on rituals, ceremonies, sacrifices and symbolic-sacrifices),
the Brahmanas(commentaries on rituals, ceremonies and sacrifices), and the Upanishads (texts
discussing meditation, philosophy and spiritual knowledge) Some scholars add a fifth category –
the Upasanas (worship)

The various Indian philosophies and denominations have taken differing positions on the Vedas. Schools
of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox"
(āstika).] Other śramaṇa traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, which did
not regard the Vedas as authorities, are referred to as "heterodox" or "non-orthodox" (nāstika)
schools]Despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the
Vedas discuss similar ideas and concepts.

DIfferences and similarities between Buddhism and Jainism

Buddhism and Jainism were not related to each other as parent or child but rather children of common
parent, born at different intervals, though at about the same period of time and marked by distinct
characteristics, though possession a strong family of resemblances". W.W. Hunter writes "Jainism is as
much independent from other sects, specially from Buddhism as can be expected, from any other sect.

Not withstanding certain similarities, it differ from Buddhism in its ritual and objects of worship."

Similarities :

(1) The source of both the religion is vedic religion and both and indebted to Upanishads
(2) Both Gautam Buddha and Mahavir belonged to princely families and not to priestly families.

(3) Both deny the existence of God.

(4) Both denied the authority of the Vedas and the necessity of performing sacrifices and rituals.

(5) Both have accepted the theories of Karma rebirth and Moksha.

(6) Both taught in the language of the common people i.e. Prakrit and not in Sanskrit which was the
language of the priests.

(7) Both of them were opposed to animal sacrifices.

(8) Both of them admitted disciples from all the castes and from both sexes.

(9) Ahimsa is the prominent principle of both the religions.

(10) Both Buddhism and Jainism put stress on right conduct and right knowledge and not on religious
ceremonial and ritual as the way to obtain salvation.

(11) Both, the religions came as a sort of reform of Hindu religion.

(12) Both the Religions were later on divided into two sects. Buddhism was divided into Mahayana and
Hinayana. Jainism was divided into Svetambara and Digambara.

(13) Both had their own three gems or 'Tri Ratna'. Tri Ratna of Jainism were right philosophy right
knowledge and right character. The Tri-Ratna of Buddhism were Budhha, Dhamma and Sangha.
(14) Both had three main religious texts. Tripitaka, i.e. Vinaypitak, Suttapitaka and Abidhamma pitak
were the three religious texts of Buddhism, where as Anga i.e, Anga, Upanga and Mulgrajitha were those
of the Jainism.

Dis-similarities :

(1) Difference regarding conception Moksha :

According to Buddhism, a man attains Moksha when he ends all the desires and can attain it while living
in the world. But according, to Jainism Moksha is freedom from miseries and can be attained only after
death.

(2) Means of attainment of Moksha:

According to Buddhist Sangha is proper for attainment of Moksha and they hate self-mortifications and
severe penances. Jainism believes in fasts and severest penances.

(3) Ahimsa :

Though both emphasise the principle of Ahimsa, yet Jainism is more strict in this connection.

(4) Soul:

Buddhists do not believe in the existence of soul whereas Jainism believes the existence of soul in every
living being.
(5) Regarding Conduct:

Buddhism emphasises the eight noble piths whereas Jainism emphasises Tri Ratna.

(6) Language of Religious texts :

Most of the Jain texts are in Sanskrit and Prakrit whereas Buddhist text are in Pali.

(7)Their connection with Hinduism : Jain religion is nearer to Hinduism whereas Buddhism followed the
policy of keeping away from Hinduism.

(8) Caste system :

Jains opposed it but Buddhism opposed and attacked vehemently.

(9) Royal support and patronage :

Buddhism received the royal support and patronage of kings like Ashoka and Kanishka. But Jainism could
never receive strong royal support and Patronage.

(10) Propagation :

Buddhism spread to foreign countries whereas Jainism did not travel outside the boundaries of Indi

Arthashastra, the treatise on Economic Administration was written by Kautilya in the 4th century before
Christ. It consists of 15 chapter, 380 Shlokas and 4968 Sutras
Kautilya, Arthashastra reminds ruler that his objectives for his rule are:

Acquire power;

(Making present business effective)Consolidate what has been acquired;

(Making present business effective)Expand what has been acquired; and

(Identify potential and realize it)Enjoy what has been acquired.

(Making it a different business for a different future)

Kautilya is aware that for efficient running of the State, elaborate machinery has to be established. He is
equally clear on the organizational aspects, human dimensions of an organization as well as the
leadership requirement of an organization.

He states that the Yuvaraj (Prince) should be trained in three specific areas:

Arthashastra (economic administration)Nitishastra (foreign affairs)Dandaniti (political science).

Kautilya seems to have given a lot of thought to human resource development for the government
machinery. He highlights the competencies that a Mantri must possess. These competencies are the
same as the competencies advocated by the management gurus of the present times,
namely, Knowledge, Skills and Attitude.

Kautilya’s knowledge about human behavior is really astounding. He advises his Swamy about six
emotional devils. The emotional devils identified by Kautilya are:

Kama (lust)Krodha (anger)Lobha (greed)Mana (vanity)Mada (haughtiness)Harsh (overjoy).

Finally, from the point of view of management of the kingdom, Kautilya’s advice to every ruler is indeed
introspective and valid to the corporate world of the 21st century.

I list them below as Pearls of wisdom from Arthashastra:

Knowledge:

Small difference in ability can lead to enormous differences in results.

Main aim throughout one’s career is to identify, acquire and develop these differences, which yield
superior results.Knowledge is important. Knowledge is cumulative. Once it exists, it grows. Every new
piece of knowledge reveals connections with other areas of knowledge. Each breakthrough in knowledge
creates new opportunities that expand and multiply.Thinking is creative. You can create your world by
the way you think. Situation and people have the meaning you give them. When you change your
thinking, you change your life. To take control of your life, you must take control of your mind.

Planning:

By failing to plan, you are planning to fail. Every effective performance is based on thorough preparation.

You should be firm about your goal, but flexible about the process of reaching the goal.

Leadership:

A great leader shows ability to make decision and act boldly in the face of setbacks and adversity.

Power goes to the person who uses it most effectively.Leaders are sensitive to and are aware of the
needs, feelings and motivation of those they lead.Foundation of leadership consists of honesty,
truthfulness and straight dealing.Leaders develop ability to predict and anticipate the future.Self-
discipline is the most important personal quality of a leader.

Success:

Most important basis of success in any venture is pragmatism. Do not ask where the new idea came
from or who thought of it first. Ask only one question: does it work?

There are certain basic universal laws. They do not change. Ignorance of these laws is no excuse.
Violation of these laws forces one to pay full penalty through underachievement, frustration and failure.

Success needs action. Action needs initiative.For sustaining success, initiative to collect feedback is
important. Feedback allows you to take corrective action, which sustains success.For every effect, there
is a specific cause. Success is not an accident. Success is not based on chance. Success is not a matter of
luck. Success is the result of well thought out action.

Ramayana translates as the Story of Rama. It is believed to have been written by a Brahmin named
Valmiki, a man whose style of poetry was new and a style to be copied thereafter. It is said to have
appeared between 400 and 200 BCEThe Ramayana has as its main hero a prince called Rama, whose life
the Ramayana describes from birth to death. Rama and his brothers are depicted as embodying the
ideals of Aryan culture: men of loyalty and honor, faithful and dutiful sons, affectionate brothers and
loving husbands, men who speak the truth, who are stern, who persevere but are ready and willing to
make sacrifices for the sake of virtue against the evils of greed, lust and deceit.

The Mahabharata, meaning Great India, is said to have been written by a Brahmin named Vyasa,
between 400 and 100 BCE,

reference

https://www.quora.comhttp://www.fsmitha.com/h1/ch05d-ind.htm/

What-are-some-important-points-made-in-the-Arthashastra

https://www.quora.com/What-are-the-similarities-and-differences-between-Jainism

https://www.bartleby.com/essay/The-Similarities-and-Differences-between-Buddhism-Jainism-
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