Sec. 6.  The Three Hindoo Systems of Philosophy,—­Sankhya, Vedanta, and Nyasa.

Duncker says[53] that the Indian systems of philosophy were produced in the sixth or seventh century before Christ.  As the system of Buddha implies the existence of the Sankhya philosophy, the latter must have preceded Buddhism.[54] Moreover, Kapila and his two principles are distinctly mentioned in the Laws of Manu,[55] and in the later Upanishads.[56] This brings it to the Brahmana period of Max Mueller, B.C. 600 to B.C. 800, and probably still earlier.  Dr. Weber at one time was of the opinion that Kapila and Buddha were the same person, but afterward retracted this opinion.[57] Colebrooke says that Kapila is mentioned in the Veda itself, but intimates that this is probably another sage of the same name.[58] The sage was even considered to be an incarnation of Vischnu, or of Agni.  The Vedanta philosophy is also said by Lassen to be mentioned in the Laws of Manu.[59] This system is founded on the Upanishads, and would seem to be later than that of Kapila, since it criticises his system, and devotes much space to its confutation.[60] But Duncker regards it as the oldest, and already beginning in the Upanishads of the Vedas.[61] As the oldest works now extant in both systems are later than their origin, this question of date can only be determined from their contents.  That which logically precedes the other must be chronologically the oldest.

The Sankhya system of Kapila is contained in many works, but notably in the Karika, or Sankhya-Karika, by Iswara Krishna.  This consists in eighty-two memorial verses, with a commentary.[62] The Vedanta is contained in the Sutras, the Upanishads, and especially the Brahma-Sutra attributed to Vyasa.[63] The Nyaya is to be found in the Sutras of Gotama and Canade.[64]

These three systems of Hindoo philosophy, the Sankhya, the Nyaya, and the Vedanta, reach far back into a misty twilight, which leaves it doubtful when they began or who were their real authors.  In some points they agree, in others they are widely opposed.  They all agree in having for their object deliverance from the evils of time, change, sorrow, into an eternal rest and peace.  Their aim is, therefore, not merely speculative, but practical.  All agree in considering existence to be an evil, understanding by existence a life in time and space.  All are idealists, to whom the world of sense and time is a delusion and snare, and who regard the Idea as the only substance.  All agree in accepting the fact of transmigration, the cessation of which brings final deliverance.  All consider that the means of this deliverance is to be found in knowledge, in a perfect knowledge of reality as opposed to appearance.  And all are held by Brahmans, who consider themselves orthodox, who honor the Vedas above all other books, pay complete respect to the Hinduism of the day, perform the daily ceremonies, and observe the usual caste rules.[65]