Darshan Shastra
In Sanskrit the word darshan has 2 meanings. The more popular meaning being "to see" e.g. darshan (see) of the form of God. There is another obscure meaning of the word darshan which means "philosophy (vision of true knowledge)". It is this meaning which is referred to in the phrase Darshan Shastra. Darshan Shastras refers to 6 schools of philosophy.
Though all 6 of these darshans are part of Vedic scriptures yet Sankhya, Patanjali and Vedant are theistic (ishwarvadi) whereas Nyay, Vaisheshik and Mimansa are atheistic (anishwarvadi) philosophies.
All the six Darshan Shastras are in sutra (codified Sanskrit verses) form. General outline of all the six Darshan Shastras is as follows.
Though all 6 of these darshans are part of Vedic scriptures yet Sankhya, Patanjali and Vedant are theistic (ishwarvadi) whereas Nyay, Vaisheshik and Mimansa are atheistic (anishwarvadi) philosophies.
All the six Darshan Shastras are in sutra (codified Sanskrit verses) form. General outline of all the six Darshan Shastras is as follows.
Sankhya (सांख्य) was propounded by Bhagwan Kapil. Sankhya Sutras explain the extent of mayic creation and the Divinity beyond that. It tells that the entire mayic creation is worth discarding and only the Divinity is to be attained because that is the only source of Bliss.
Nyay (न्याय) was propounded by Sage Gautam. Using experiential logic Nyay darshan deduce that looking at the world it can be ascertained that the creator of this world must be some Almighty power. They also describe the logical steps of how to determine the rights and the wrongs in terms of finding the absolute good for a person.
Mimansa (मीमांसा ) by Sage Jaimini. It is also called Poorv Mimansa. The Vedic literature is so extensive that it is hard even for a Vedic genius to comprehend and remember the theme of all of them. So Sage Jaimini, who was the pupil of Ved Vyas, wrote the Poorv Mimansa Sutras to promote proper understanding of the Karm prescribed in Vedas for various Varna and Ashram.
Patanjali (पतंजलि) by Sage Patanjali. Yoga Sutras then explain the practical process of heart purification which may qualify a person to experience the absolute Divine.
Vaisheshik
Vaisheshik (वैशेषिक) by Sage Kanad. Just like Nyaya Vaisheshik darshan also uses experiential logic to deduce that looking at the world it can be ascertained that the creator of this world must be some Almighty power. It also described the logical steps of how to determine the rights and the wrongs in terms of finding the absolute good for a person.
Vedanta
Vedanta (वेदांत) was written by by Bhagwan Ved Vyas. It is also referred to by a few different names: Uttar Mimansa, Brahm Sutra and Sharirik Bhashya. Vedant reveals this secret - God is absolute Divinity and absolute Bliss, and He is Gracious. So, deeply yearn for Him, remember Him and with His Grace experience His absolute Blissfulness forever.
In conclusion, the selfless activities prescribed in the Mimansa texts are first performed for the purification of the mind. Next, the spiritual aspirant listens (shravana - श्रवण) to the Vedant. After that Nyay and Vaisheshik scriptures teach one how to contemplate (manana - मनन) on those teachings. Lastly, one practices profound meditation (nididhyasana - निदिध्यासन) as taught in Sankhya and Patanjali, and thereby attains God.
In the first three yugas of chaturyug humans have a long enough lifespan to read through all of these scriptures and also have the brain power to understand this much philosophy. But now we are in Kaliyug where reading and understanding of all these is impossible. Then it is self-evident that talking about putting all of this into practice to attain God realization is a moot-point [1].
That is why Shri Maharaj Ji promotes bhakti which can be done by everyone[2], in every age, with every sentiment, at all times.
In the first three yugas of chaturyug humans have a long enough lifespan to read through all of these scriptures and also have the brain power to understand this much philosophy. But now we are in Kaliyug where reading and understanding of all these is impossible. Then it is self-evident that talking about putting all of this into practice to attain God realization is a moot-point [1].
That is why Shri Maharaj Ji promotes bhakti which can be done by everyone[2], in every age, with every sentiment, at all times.
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