r contain many theological
views of the system. The first commentary of the _Brahma-sutra_
was probably written by Baudhayana, which however is not
available now. The earliest commentary that is now found is that
of the great S'a@nkara. His interpretations of the _Brahma-sutras_
together with all the commentaries and other works that follow
his views are popularly known as Vedanta philosophy, though
this philosophy ought more properly to be called Vis'uddhadvaitavada
school of Vedanta philosophy (i.e. the Vedanta philosophy
of the school of absolute monism). Variant forms of dualistic
philosophy as represented by the Vai@s@navas, S'aivas, Ramayatas,
etc., also claim to express the original purport of the Brahma
sutras. We thus find that apostles of dualistic creeds such as
Ramanuja, Vallabha, Madhva, S'rika@n@tha, Baladeva, etc., have
written independent commentaries on the _Brahma-sutra_ to show
that the philosophy as elaborated by themselves is the view of
the Upani@sads and as summarized in the _Brahma-sutras_. These
differed largely and often vehemently attacked S'a@nkara's interpretations
of the same sutras. These systems as expounded by them also pass by
the name of Vedanta as these are also claimed to be the real
interpretations intended by the Vedanta (Upani@sads)

71

and the _Vedanta sutras_. Of these the system of Ramanuja has
great philosophical importance.

The _Nyaya sutras_ attributed to Gautama, called also Ak@sapada,
and the _Vais'e@sika sutras_ attributed to Ka@nada, called also Uluka,
represent the same system for all practical purposes. They are
in later times considered to differ only in a few points of minor
importance. So far as the sutras are concerned the _Nyaya sutras_
lay particular stress on the cultivation of logic as an art, while
the _Vais'e@sika sutras_ deal mostly with metaphysics and physics.
In addition to these six systems, the Tantras had also philosophies
of their own, which however may generally be looked upon
largely as modifications of the Sa@mkhya and Vedanta systems,
though their own contributions are also noteworthy.

Some fundamental Points of Agreement.

I. _The Karma Theory._

It is, however, remarkable that with the exception of the
Carvaka materialists all the other systems agree on some fundamental
points of importance. The systems of philosophy in India
were not stirred up merely by the speculative demands of the
human mind which has a natural inclination fo