Classifications of Vedic knowledge and its philosophy:

Vedas is compared to a great ocean and hence it is not possible to go through it completely.  Hence we will try to take what ever we want from the Vedas. 

Knowledge can be divided into two, namely Paraa Vidya and Aparaa Vidya.

The actual meaning of Paraa and Aparaa are higher and lower.  (But, I do not dare to say that Aparaa Vidya means lower Knowledge, since the Vedas are classified under Aparaa Vidya. So I would rather call it ‘not so higher knowledge’) 

Aparaa vidya (not so higher knowledge) encompasses the entire spectrum of ‘objects’. That is, anything that can be objectified by our senses and mind.  Anything that can be seen is an ‘object’ of Aparaa vidya.  Under this category comes all our worldly knowledge, Science, technical knowledge, arts, commerce, management, etc., Interestingly even the knowledge of the Vedas and Vedanga's are classified in this category, because they are also a part of the limited & changing world in front of us. We will come to this later when we see the ‘Mundaka Upanishad’.

The second category of knowledge is the so called Paraa Vidya, or higher knowledge.  By Paraa Vidya is meant “that knowledge” by which the ‘imperishable’ is known.  So there does exist a definite methodology and tradition to know that which is permanent and imperishable.   

Here not only the very ‘object’ of knowledge is very different, but even the approach and methodology is very different. 

Aparaa Vidya is divided into two namely,

Sacred & Secular or

Orthodox & Heterodox or

Atheism & Theism or

Nasthika & Asthika. 

 The sacred system which comes under the aparaa Vidya is again divided into two namely,

1.    Srutis –(dealing with eternal principles) and

2.    Smritis-(dealing with practical applications of eternal principles)

Srutis:

Under Srutis comes the 4 Vedas namely Rig, Yajur, Sama and Athrava. Each of the 4 Vedas contains Karma Kaanda (3/4parts) and Gnaana Kaanda (1/4 part).  Karma kaanda which occupies the first ¾ part of the Vedas, tells about the mantras and the rituals to be performed and are known as Samhitaas and Brahmanaas.  Gnaana Kaanda which forms the remaining ¼ later part of the Vedas, consists of Aranyakaas and Upanishads.  

However, though the Gnaana Kaanda consisting of Aranyakaas and Upanishads come under aparaa Vidya, since it has graduated to such high levels as to discuss about the Para Brahman,(Supreme God head) this is classified as Paraa Vidya.  Since it is not a strict rule, the mention of the Para Brahman (supreme God head) is found not only in the Aranyakas and Upanishads but sometimes in Brahmanas also and hence even these have to be considered as Paraa Vidya. 

Smritis:

Smrithis are divided into 6 namely Ithihaasa, Purana, Dharma shaastra, Veda Upaanga, Vedaanga and Upa Veda.  

Ithihaasaas:

These are in story forms which contain the essence of the morals and philosophical information contained in the Vedas.  ‘Bhagavat Gita’ which contains 700 slokas, occupies the central part of the Mahaabhaarata and contains the essence of the Upanishads, in simple form. 

Puranas:

Puranas are story forms which contains messages from Vedas. The detailed explanation of Srusti, Sthithi and Samhara (creation, sustinence and annihilation) are a main part of the Maha Puranas.  

Veda Upaanga:

The Veda Upaanga or what is known as the shad dharshanaas, are the philosophical discussions on the nature of Para Brahman (Supreme God head) and hence can be somewhat considered as Paraa Vidya. 

Philosophical thinking:

Indians were given more to rituals and sacrifices. These were elaborated to such an extent by the Brahmanas, (the priestly class) that persons of rationalistic bent of mind revolted and questioned the very efficacy of the sacrificial religion.  This spirit of revolt against ritualism was carried on mainly by the Kshatriyas.  They were very bold thinkers and nothing was sacrilegious to them in their search for truth.  Traces of opposition against the religion of the Vedas are found in the Vedas themselves. 

This tidal wave of retionalism in its extreme form gave rise to such schools of thought as the ‘Chaarvaakaas’, which were extremely materialistic and anti-religious.

In the age immediately preceding Gouthama Buddha and during his life time, there was a great religious and philosophical upheavel in India.  From ‘Brahma jaala Sutra’ we learn that in his time there were as many as 62 different schools of philosophy in India. 

The destructive criticism of everything in the old system by the ‘Chaarvaakaas’ and others, set the orthodox section to organize their belief on a more rationalistic belief. 

This laid foundation of six systems of orthodox Hindu philosophy (Shad Darsanas). Orthodox in the sense that they accepted the authority of the Vedas in things transcendental – while there were others who did not accept this authority and therefore were dubbed as heterodox, though otherwise, they too were the outcome of Upanishadic thoughts. 

The six orthodox shools are

1. Nyaaya

2. Vaisesika

3. Saamkhya

4. Yoga

5. Purva mimaamsa

6. Uttara mimaamsa

We have seen that there were 62 different schools of Philosophy in India.  In general the Indian philosophy is known as Tatwa Darsana. They can be classified as follows.

 The modern day scientists can be classified somewhat under the category of Baudhaas & Vaiseshikas who accept PRATYAKSHA (Perception) and ANUMANA (Inference).