Indian systems of philosophy were produced in
the sixth or seventh century before Christ. As the system of Buddha
implies the existence of the Sankhya philosophy, the latter must have
preceded Buddhism.[54] Moreover, Kapila and his two principles are
distinctly mentioned in the Laws of Manu,[55] and in the later
Upanishads.[56] This brings it to the Brahmana period of Max Mueller, B.C.
600 to B.C. 800, and probably still earlier. Dr. Weber at one time was of
the opinion that Kapila and Buddha were the same person, but afterward
retracted this opinion.[57] Colebrooke says that Kapila is mentioned in
the Veda itself, but intimates that this is probably another sage of the
same name.[58] The sage was even considered to be an incarnation of
Vischnu, or of Agni. The Vedanta philosophy is also said by Lassen to be
mentioned in the Laws of Manu.[59] This system is founded on the
Upanishads, and would seem to be later than that of Kapila, since it
criticises his system, and devotes much space to its confutation.[60] But
Duncker regards it as the oldest, and already beginning in the Upanishads
of the Vedas.[61] As the oldest works now extant in both systems are later
than their origin, this question of date can only be determined from their
contents. That which logically precedes the other must be chronologically
the oldest.

The Sankhya system of Kapila is contained in many works, but notably in
the Karika, or Sankhya-Karika, by Iswara Krishna. This consists in
eighty-two memorial verses, with a commentary.[62] The Vedanta is
contained in the Sutras, the Upanishads, and especially the Brahma-Sutra
attributed to Vyasa.[63] The Nyaya is to be found in the Sutras of Gotama
and Canade.[64]

These three systems of Hindoo philosophy, the Sankhya, the Nyaya, and the
Vedanta, reach far back into a misty twilight, which leaves it doubtful
when they began or who were their real authors. In some points they agree,
in others they are widely opposed. They all agree in having for their
object deliverance from the evils of time, change, sorrow, into an eternal
rest and peace. Their aim is, therefore, not merely speculative, but
practical. All agree in considering existence to be an evil, understanding
by existence a life in time and space. All are idealists, to whom the
world of sense and time is a delusion and snare, and who regard the Idea
as the only substance. All agree in accepting the fact of transmigration,
the cessation of which bri