The contribution of Indian Philosophies towards the evolution of the history of philosophy was immeasurable. In relation
to Western
philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian
philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problemsthat the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jnapti????? rivedi) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem. In a similar manner, knowledge of Western thought gained by Indian philosophers has also been advantageous to them.
Vedic hymns, Hindu scriptures dating from the 2nd millennium BC, are the oldest extant record from India of the process by which the human mind makes its gods and of the deep psychological processes of mythmaking leading to profound cosmological concepts. The Upanisads (Hindu philosophical treatises) contain one of the first conceptions of a universal, all-pervading, spiritual reality leading to a radical monism (absolute nondualism, or the essential unity of matter and spirit). The Upanisads also contain early speculations by Indian philosophers about nature, life, mind, and the human body, not to speak of ethics and social philosophy. The classical, or orthodox, systems (darshanas) debate, sometimes with penetrating insight and often with a degree of repetition that can become tiresome to some, such matters as the status of the finite individual; the distinction as well as the relation between the body, mind, and the self; the nature of knowledge and the types of valid knowledge; the nature and origin of truth; the types of entities that may be said to exist; the relation of realism to idealism; the problem of whether universals or relations are basic; and the very important problem of mokhsa ( salvation), its nature and the paths leading up to it.