Indian philosophy began around 1500 BCE. The main texts documenting this philosophy are the Vedas, Upanishads, Darshans and Geeta. These texts explore many psychological ideas and have greatly influenced modern psychology.
The closest word that describes the psychological concept of cognition is Jnana, which means knowledge in Indian texts. This jnana can be veridical (yathartha) or non-veridical (mithya).
Valid cognition is referred to as “Prama,” and the individual who acquires this knowledge is called a “pramatri.” “Pramana” serves as the medium or source that conveys knowledge and validates cognition. There are two ways to acquire knowledge:
1. Gyanendriya (the senses such as eyes and ears), which are responsible for the acquisition of knowledge.
2. Karmendriya (the hands, feet, and mouth), which are responsible for the expression of knowledge.
Both gyanendriya and karmendriya are collectively referred to as the external senses and are governed by the internal senses, which include the **manas** (mind), **buddhi** (intellect), and **ahankara** (empirical ego). While the external senses are limited to present knowledge, the internal senses can grasp knowledge from the past and future.
Indian knowledge system argued that intellect is very important as it directs the knowledge, It is responsible for righteous thinking and decisions. In the absence of righteous thinking, intellect can cause destruction.
Indian philosophy explores not just knowledge and sensory experiences but also the nature of the person who knows. It emphasizes the importance of the inner structures and processes within each individual. Central to this philosophy are the concepts of “atma” (soul) and “jiva” (individual self). These ideas suggest that each person has an inner essence that can know, act, and enjoy life.
Reference: Kim, U., Yang, K.-S., & Hwang, K.-K. (n.d.). Contributions to Indigenous and Cultural Psychology. Indigenous and Cultural Psychology, 3–25. https://doi.org/10.1007/0-387-28662-4_1