The Essentials of Indian Philosophy

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As the title indicates, this volume deliberates on the "essentials" of Indian philosophy allowing one to peruse, analyse and absorb its crux. It has set its focus on the history of Indian philosophy starting from the course of Vedic religion, its transition to the prominent systems, its intake from the non- Vedic schools of thought, and the details and analysis of Nyaya-Vaisesika, Sarnkhya Yoga, Purva Mimamsa, and Vedanta from both an absolutistic and a theistic approach.

The book portrays the authentic chronological limits of these systems, disagreeing many a theory and study. Its in-depth but concise and connecting account of Indian philosophical systems has vivid interpretations and daunting criticisms. A historical survey accompanies each natural division of the subject along with its theory of knowledge, ontology and practical teaching.

It makes one grasp the fundamentals of Indian philosophy at ease and navigate further to its nuances across a vide spectrum of readers.

Mysore Hiriyanna (1871-1950) was one of the foremost writers on Indian philosophy. His prominent works include Indian Conception of Values, Outlines of Indian Philosophy, Quest after Perfection and Art Experience. His books decorate thousands of libraries, even outside India.

Having obtained his MA from the Madras Christian College, he joined as a librarian at the Mysore Oriental Library (now, the Oriental Research Institute, Mysore) and at a later stage he became the curator of the institute. In an intervening period, served as the Head Master at the Mysore Normal School.

He joined the University of Mysore as a lecturer in Sanskrit and was promoted as a professor of Sanskrit and Philosophy during 1918-27. His works are known for their clarity, precision and brevity.

It is now some years since my Outlines of Indian Philosophy was published, with the intention chiefly of providing a handy textbook for students in our universities. A simpler and shorter account of the subject is required for the general reader, and the present attempt is to meet that requirement. It is hoped that the book will be found suitable for the purpose, and that it will receive the same welcome as was generously accorded to its predecessor.

The subject matter of the two books being identical, there is naturally a certain likeness between them; but it will be seen that no portion of the earlier volume has been verbally reproduced here. The present work, in accordance with the aim kept in view in writing it, leaves out many of the details included in the previous one. The difference between them, however, does not consist merely in these omissions. There is also variation in the treatment of some topics, as, for instance, in the first two chapters that deal with early Indian thought. At least in two cases, again, there are important additions. In the earlier book, Buddhism was dealt with in reference to two stages of its growth. There is a third phase, representing the doctrine as it was originally taught by the Buddha; and a brief resume of it, as it has been reconstructed by scholars in recent years, also finds a place here. Similarly, the account of the Vedanta has been amplified by the inclusion of the Dvaita system of it. In treating of such a subject as Indian philosophy, it is difficult to avoid the use of Sanskrit terms; but their number appearing in the body of the work has been reduced as far as possible, and a Glossary is provided to help the reader in finding out their meanings readily.

I have utilized in the preparation of this book two of my articles contributed to the Aryan Path, and another to the Heritage of Indian Culture (published by the Ramakrishna Mission). I am grateful to the editors of these publications for their courtesy in permitting me to do so. Specific references to the articles are given at the appropriate places in the Notes appended at the end. I wish to record my feeling of indebtedness to the late Dr J.E. Turner of the University of Liverpool for his kindness in reading the book in typescript and for his valuable suggestions. Finally, I desire to express my deep gratitude to Prof. S. Radhakrishnan for the kindly interest which he has always taken in my work. It is no exaggeration to say that, but for his help and encouragement, neither this book nor the previous one would have been written.