Gautama, also known as Akshapada Gautama, is credited with founding the Nyaya school of Indian philosophy. This school places a strong emphasis on the study of logic and epistemology, and it played a significant role in the development of virtue ethics in ancient India.

According to the Nyaya school, sensory perception and empirical observation are the primary means of acquiring knowledge and understanding the true nature of reality. This emphasis on empirical evidence and rational inquiry is a distinctive feature of the Nyaya approach to virtue ethics.

In the Nyaya theory of virtue, dharma (righteousness) is regarded as the highest and most comprehensive virtue. It encompasses a wide range of moral and ethical principles that guide human conduct and promote the well-being of individuals and society as a whole.

The Vaisheshika school of Indian philosophy posits six fundamental categories of reality, known as padarthas. Among these, substance (dravya) is considered the primary category. Substances are entities that possess independent existence and can serve as the substratum for qualities, actions, and other categories.

The Vaisheshika school emphasizes the importance of considering the consequences of an action when evaluating its moral worth. According to this theory, an action is considered right if it leads to desirable outcomes and wrong if it leads to undesirable outcomes.

Jaimini is credited with founding the Mimamsa school of Indian philosophy, which is primarily concerned with the interpretation of Vedic texts, particularly the Brahmanas and Upanishads. This school played a significant role in the development of virtue ethics in ancient India.

According to the Mimamsa school, the primary goal of human life is to fulfill one's dharma (righteousness). This involves performing the duties and obligations prescribed by the Vedas and living in accordance with the moral and ethical principles laid out in the sacred texts.

In the Mimamsa theory of virtue, truthfulness (satya) is regarded as the most important virtue. It is considered essential for maintaining social harmony and order, as well as for achieving spiritual progress.

Kapila is credited with founding the Samkhya school of Indian philosophy, which is known for its dualistic metaphysics and its emphasis on the distinction between purusha (consciousness) and prakriti (matter). This school played a significant role in the development of virtue ethics in ancient India.

According to the Samkhya school, the primary cause of human suffering is ignorance (avidya). This ignorance leads to misidentification of the self with the body and mind, resulting in attachment, desire, and ultimately suffering.

In the Samkhya theory of virtue, moksha (liberation) is regarded as the highest and most desirable virtue. It is the state of complete freedom from suffering and ignorance, achieved through the realization of the true nature of the self.

Patanjali is credited with founding the Yoga school of Indian philosophy, which is known for its emphasis on self-discipline, meditation, and the attainment of spiritual liberation. This school played a significant role in the development of virtue ethics in ancient India.

According to the Yoga school, the primary means of achieving spiritual liberation is through meditation and self-control. This involves cultivating inner stillness, focus, and detachment from the distractions of the external world.

In the Yoga theory of virtue, moksha (liberation) is regarded as the highest and most desirable virtue. It is the state of complete freedom from suffering and ignorance, achieved through the realization of the true nature of the self.

Shankara is credited with founding the Advaita Vedanta school of Indian philosophy, which is known for its emphasis on self-knowledge, the unity of all reality, and the illusory nature of the phenomenal world. This school played a significant role in the development of virtue ethics in ancient India.

According to the Advaita Vedanta school, the primary means of achieving spiritual liberation is through self-knowledge and the realization of the true nature of reality. This involves understanding the illusory nature of the phenomenal world and recognizing the unity of all existence.

In the Advaita Vedanta theory of virtue, moksha (liberation) is regarded as the highest and most desirable virtue. It is the state of complete freedom from suffering and ignorance, achieved through the realization of the true nature of the self and the unity of all reality.