The systems of philosophy in India did not emerge merely out of the speculations of the human mind. They arose as a result of deeper craving for realization of the spiritual purpose of human life. Ancient Indian seers and scholars believed that one can know all the secrets and mysteries of the universe once one has known his own self properly. Ātmānaṃ viddhi (आत्मानं विद्धि) or ‘Know Thyself’ has ever been the Vedantic dictum. After having known one’s own self one should endeavour to launch the quest for Ultimate Reality. The ultimate goal is to become one with the Supreme Brahman (ब्रह्मन्) by way of establishing Advaita (अद्वैत) or non-duality, and then proceeding on the path of Mokṣa (मोक्ष) or Salvation.

Besides the concepts of Advaita and Mokṣa as the ultimate goal of life, the Indian philosophical contemplation centres around the following concepts:

1. Brahmāṇḍotpatti Siddhānta (ब्रह्मांडोत्पत्ति सिद्धांत) or Cosmogony –

Cosmogony refers to the study of the origin of the cosmos or the reality itself. According to the Sāṅkhya system of Vedic cosmogony, Mahābhūta (महाभूत) or physical quantities (Earth, Water, Fire, Air, Plasma or Ether) are created through the Pañcīkaraṇa kriyā (पंचीकरण क्रिया) (causing any one thing to contain all the five elements) as the consequence of the imbalance in the guṇa (गुण) or qualities.  There are three guṇas of Prakṛti (प्रकृति).

1. Sattvaguṇa (सत्त्वगुण) -quality of goodness;
2. Rajoguṇa (रजोगुण) – quality or tendency that promotes motion and action. It also represents courage;
3. Tamoguṇa (तमोगुण) – it causes inertia. It is of an indifferent nature. It represents darkness or dullness. It serves to restrain certain activities or actions.

The successive states of creation follow the path of state of maximum or excess of sattvaguṇa to the maximum or excess of tamoguṇa. This process is also known as guṇotkarṣavāda (गुणोत्कर्षवाद).

2. Brahmāṇḍavijñāna (ब्रह्मांडविज्ञान) or Cosmology –

In Vedānta philosophy the sequence of creation or cosmology is as explained in the Taittirīyopaniṣad (तैत्तिरीयोपनिषद्).

– Taittirīyopaniṣad, Brahmananda Valli (ब्रह्मानन्द वल्लि).

This is the Self, the soul or Ātman (आत्मन्), which is cosmic consciousness or Brahman. From the Ātman or Brahman ether or plasma was born; from ether, air; and from the air, fire; from the fire, the waters and from the waters, the earth; from the earth, herbs and plants; and from the herbs and plants, food; and from the food, man was born.

3. Īśvara -vichāra (ईश्वर विचार) – thoughts on the Creator of the Universe –

Almighty God, whether god exists or not? In most of the schools of philosophy Īśvara or God is the centre of wide-ranging discussions. Some of the schools of philosophy, such as Sāṅkhya and Buddhism have kept mum on this, whereas Cārvāka school has unequivocally refuted the existence of God.

Discussion on existence of God include Nirguṇa (निर्गुण) and Saguṇa (सगुण) attributes of Brahman. Nirguṇa means without guṇa or attributes, and Saguṇa means with guṇas or attributes.

4. Ātman and Brahman:

These two aspects are the crux of Indian philosophical contemplation. Brāhma (ब्राह्म) means ‘word’ or speech and also that which manifests, blossoms forth, creates or bursts forth. From this developed the unique concept of Brahman as the transcendental reality or consciousness.

5. Means of attaining the goal of life.

Purposeful life can be lived under the system of Varṇāśrama Dharma (वर्णाश्रम धर्म):

• Varṇa (वर्ण) or Social Divisions – Consistent with the basic premise, the human society was guided to live like a cohesive social system – Samāja Puruṣa (समाज पुरुष). The Varṇas constituted – Brāhmaṇa (ब्राह्मण) who functioned as priests, teachers, and intellectuals, Kṣatriya (क्षत्रिय) functioned as police, army, and administration, Vaiśya (वैश्य) were farmers, merchants, and business people, Śūdra (शूद्र) acted as artisans and workers. Here it is important to mention that the Varṇa system was designed based on one’s skill and expertise in action, i.e. Guṇakarma (गुणकर्म).
• Āśrama (आश्रम) or Stages of Life – Four āśramas guided a person as to how to lead his individual life. These āśramas were brahmacaryāśrama (ब्रह्मचर्याश्रम), gṛhasthāśrama (गृहस्थाश्रम), vānaprasthāśrama (वानप्रस्थाश्रम) and sannyāsāśrama (संन्यासाश्रम). In the context of these four āśramas, four puruṣārthas (पुरुषार्थ) or the goals/aims of human life have also been discussed. These puruṣārtha guided man about what needs to be achieved, so that his actions become consistent with the ultimate aim of attainment of Mokṣa.