and the six systems of Hindu thought. These six systems of orthodox
Hindu thought are the Sâ@mkhya, the Yoga, the Nyâya, the Vais'e@sika,
the Mimâ@msâ (generally known as Pûrva Mimâ@msâ), and the Vedânta (known
also as Uttara Mimâ@msâ). Of these what is differently known as Sâ@mkhya
and Yoga are but different schools of one system. The Vais'e@sika and
the Nyâya in later times became so mixed up that, though in early times
the similarity of the former with Mimâ@msâ was greater than that
with Nyâya, they came to be regarded as fundamentally almost the
same systems. Nyâya and Vais'e@sika have therefore been treated

8

together. In addition to these systems some theistic systems began
to grow prominent from the ninth century A.D. They also probably
had their early beginnings at the time of the Upani@sads. But at
that time their interest was probably concentrated on problems
of morality and religion. It is not improbable that these were
associated with certain metaphysical theories also, but no works
treating them in a systematic way are now available. One of their most
important early works is the _Bhagavadgâtâ_. This book is rightly
regarded as one of the greatest masterpieces of Hindu thought. It is
written in verse, and deals with moral, religious, and metaphysical
problems, in a loose form. It is its lack of system and method which
gives it its peculiar charm more akin to the poetry of the Upani@sads
than to the dialectical and systematic Hindu thought. From the ninth
century onwards attempts were made to supplement these loose theistic
ideas which were floating about and forming integral parts of religious
creeds, by metaphysical theories. Theism is often dualistic and
pluralistic, and so are all these systems, which are known as different
schools of Vai@s@nava philosophy. Most of the Vai@s@nava thinkers wished