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Six Schools of Indian Darshana's are as below:
Nyaya
Vaishesika
Purva Mimamsa
Samkhya
Yoga
Uttra Mimamsa
Here Uttra mimamsa is Upanishad (Vedic postulate) and Purva mimamsa is vedic text itself (yaga and other vedic literature). Nyaya is Logic which (madhva school of philosophy greatly emphasis) Nyaya Sudha, Nyayaamruta, chandrika, Parimala. Samkhya is ...
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As per Parshurama Kalpa Sutras, By Dr. Param Hans Mishra, Bhagwan Shiva himself created Six Darshanas; they are:
Shaiva Darshana
Vaishnava Darshana
Bramha Darshana
Saur Darshana
Shakta Darshana
Baudhdha Darshana
Since the book is in Hindi, used Google Translator for English translation:
Apart from these, six darshans are also Bhagavatpravart. By whom real ...
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There is no best option available other than gita on all life problem. Its said gita for emotional pain to loss of people either naturally or accident Baghavad Gita Chapter 2 sloka 11-13
श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||
śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha ...
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There are already answers which tell the answer to your question. I impose a question: why are the contradictions or whatsoever you want to call it arise?
The answer is we humans interpret, compare and discriminate between science and vedas. Science and vedas must not be compared, they are two completely different things.
Science is modeling of universe ...
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Science does not contradict religion in essential matters, simply because their aims are different.
The main aim of science is to understand the things of this world. It's concerned with the multiplicity of this world of things and the world and more broadly, this universe.
Whereas religion, and the Veda's in particular, are concerned with spiritual ...
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The alaya must be a permanent abode to store karma and vasanas.and also if you apply Mipham’s four great logical arguments to citta you must believe in a permanent atman.furthermore kshanabhangavada is impossible logically speaking and Shankara has refuted it in his Brahma sutra commentary
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