 In the West, the relation between science and philosophy has been almost symbiotic. Sciences separated from philosophy only after attaining maturity, developed to their full capacity, proliferated into different branches and, when the circle was complete, all the off-springs started coming closer to the parent disciplines to form an inter-disciplinary consortium. But even when sciences went their own way, a special branch of philosophy, traditional epistemology, continued to guard their foundation and police their frontiers with the help of its unique method. Thus, in a second moment of fission, science and philosophy were found to differ in contents as well as in methods. In India, however, the fission did not occur so emphatically and the borders of different disciplines were never hermetically sealed. Consequently, there is science in philosophy and also trans-empirical philosophy in empirical sciences. Different philosophical systems combine the metaphysics of the transcendent with the logic of the mundane and the rules of individual and social morality. We find these systems supplying us with ratiocinative principles that form the core of a scientific methodology while simultaneously facilitating the process of self-realisation culminating in liberation or mokṣa through discourses on the nature of reality. Thus with a view to unraveling the real nature of existents (tattvadarśana), philosophical systems indulge in quasi-scientific discussions of cosmology, physics, chemistry, psychology, biology, and so on. That is why B.N. Seal (1958) has called these philosophical systems ‘positive sciences’. Thus in both method and content philosophy and theoretical sciences coincided to a large extent. Applied (phalita) sciences like alchemy and medicine did diverge from philosophy, but there too the influence of fundamental philosophical concepts like accredited means of knowledge, causality, adṛṣṭa, etc., was conspicuous on patterns of observation and experimental design.