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'''Vedanta''' ('''Vedānta''', {{lang|sa|वेदान्त}} ''{{IAST|vedānta}}''), a [[tatpurusha]] compound of ''veda'' "knowledge" and ''anta'' "end, conclusion", translating to "the culmination of the ''[[Vedas]]''". It is a principal branch of [[Hindu philosophy]].
 
Vedanta literature consists of the [[Aranyaka]]s (the "forest scriptures"), and the [[Upanishads]], composed from ca. the 6th century BC until modern times.
 
The primary philosophy captured in the Upanishads, that of one absolute reality termed as ''[[Brahman]]'' is the main principle of Vedanta. The sage [[Bādarāyaņa|Badarayana]] is supposed to be one of the major proponents of this philosophy and author of the [[Brahma Sutra]]s based on the Upanishads. In late nineteenth and early twentieth centuries, Vedanta was propounded voraciously in the West by [[Swami Vivekananda]]. He was followed by many other Indian sages in due course, including [[Yogananda]], and others who came to North America to preach Vedanta and make it popular in the West.
 
The concept of [[Brahman]] – the Supreme Spirit or the eternal, self existent, immanent and transcedent Supreme and Ultimate Reality which is the divine ground of all Being - is central to Vedanta. The concept of [[God]] or [[Ishvara]] is also there, and the Vedantic sub-schools differ mainly in how they identify God with Brahman.
 
Mimamsa is one of the three major divisions of Hindu theistic philosophy. It is further divided into Purva Mimamsa, also simply called [[Mimamsa]], which deals with explanations of the fire-sacrifices of the Vedic [[mantra]]s and [[Brahmana]]s, and Uttara Mimamsa, also called "Vedanta", which explicates the esoteric teachings of the [[Aranyaka]]s and the [[Upanishad]]s.
 
As per [[Swami Vivekananda]], [[Upanishad]]s were not written to convey the teachings. They were more like notes that people took down after general discussions in large assemblies.
 
Moreover, these upanishads are rather esoteric in the form of writing. This has left them open to various interpretetions. Over a period of time, several scholars have interpreted the writings in [[Upanishad]]s and other scriptures like [[Brahma Sutra]]s according to their own understanding and the need of their time. There are a total of six important interpretetions of the same which were made by different scholars at different points of time. Out of these six, the three (Advaith Vedanta, Vishishtadvaitha and Dvaita) are the most prominent ones.
 
These different interpretetions have become the sub-schools of Vedanta thought.
 
== Sub-schools of Vedanta ==
===Advaita Vedanta===
[[Advaita Vedanta]] is the most influential school of all, and many philosopers—both Indian and Western—have been influenced by it. It was propounded by [[Adi Sankara]], a great Hindu reformer, and his ParamaGuru Gaudapada, [[Ajativada]] ,According to this, Brahman is the only ultimate reality and the world is an illusion. An illusionary power of Brahman called [[Maya (Hinduism)|Māyā]] causes this complication. When a person tries to know Brahman through his mind, due to the influence of Maya, Brahman becomes God ([[Ishvara]]). Ignorance is the cause of all suffering in the world and only upon true knowledge of Brahman can liberation be attained. Upon liberation, there is no difference between the individual soul ''jīvātman'' (see [[Atman (Hinduism)|Atman]]) and Brahman.
 
===Vishishtadvaita===
[[Vishishtadvaita]] was propounded by [[Ramanuja]] and says that the ''jivatman'' is a part of Brahman, and hence is similar, but not identical. The main difference from Advaita is that in Visishtadvaita, the Brahman is proposed to have attributes. It also propounds [[Bhakti]] or devotional form of worship of God visualized as [[Vishnu]]. Maya is seen as the creative power of God. See [[Vishishtadvaita]].
 
===Dvaita===
[[Dvaita]] was propounded by [[Madhva]]. It identifies God with Brahman completely, and in turn with [[Vishnu]] or his incarnation [[Krishna]]. It regards all individual souls as eternal and separate from Brahman and also advocated [[Bhakti]]. There is no concept of Maya. See [[Dvaita]].
 
===Dvaitādvaita===
[[Dvaitādvaita]] propounded by [[Nimbarka]]. According to this, Brahman - jiva relation maybe regarded as dvaita from one point of view and advaita from another.
 
===Shuddhadvaita===
[[Shuddhadvaita]] propounded by [[Vallabha]]. This system also encouraged Bhakti as the only means of liberation to go to Goloka (lit., the world of cows). The world is said to be the sport (Leela) of [[Krishna]], who is ''[[Satchitananda|Sat-Chit-Ananda]]''.
 
===Achintya Bhedābheda===
[[Achintya Bheda-Abheda|Achintya Bhedābheda]] propounded by [[Chaitanya Mahaprabhu]]. A Bhakti cult for Krishna, this doctrine is followed by the world famous [[ISKCON]] movement.
 
Except [[Adi Shankara]], who also propounded the [[Smartism|Smārta]] denomination, all other acharyas are strongly [[Vaishnavism|Vaishnavite]]. The epistemology of Advaita, Vishishtadvaita and Mimamsa (ie, purva-) is common.
 
==Roots of Vedanta==
All forms of Vedanta are drawn primarily from the [[Upanishads]], a set of philosophical and instructive [[Vedas|Vedic]] scriptures, which deal mainly with forms of [[meditation]]. "The Upanishads are commentaries on the [[Vedas]], their putative end and essence, and thus known as Vedānta = 'End of the Veda'. They are considered the fundamental essence of all the Vedas and although they form the backbone of Vedanta, portions of Vedantic thought are also derived from some of the earlier [[Aranyakas]].
 
Indian pre-Shankara Buddhist writer Bhavya in the Madhyamakahrdaya Karika describes the Vedanta philosophy as "Bhedabheda". The three branches of Vedanta best known in the West are [[Advaita Vedanta]], [[Vishishtadvaita]], and [[Dvaita]]. Each of these Vedantic divisions was founded by [[Adi Sankara|Shri Adishankara]], [[Ramanuja|Shri Ramanuja]] and [[Shri Madhvacharya]], respectively. Also of note, historically, in order for a [[guru]] to be considered an [[acharya]] or great teacher of a philosophical school of Vedanta, he was required to write commentaries on three important texts in Vedanta, the Upanishads, [[Bhagavad Gita]], and the [[Brahma Sutras]]. Accordingly, Adi Sankara, Ramanuja and Shri Madhvacharya have written commentaries on all three canonical texts. The three schools they conceived are the most prevalent, however, proponents of other Vedantic schools continue to write and develop their ideas as well, although their works are not widely known outside of [[India]].
 
==Transition from Vedic to Vedantic religion==
While the traditional Vedic 'karma kanda', or ritualistic components of religion, continued to be practiced through the [[Brahmins]] as meditative and propitiatory rites to guide society to self-knowledge, more [[jnana]]- or knowledge-centered understandings began to emerge. These were [[mystical]] streams of Vedic religion that focused on meditation, self-discipline and spiritual connectivity rather than on rituals.
 
[[Etymologically]], ''veda'' means "knowledge" and ''anta'' means "end", so the literal meaning of the term "Vedānta" is "the end of knowledge" or "the ultimate knowledge" or "matter appended to the [[Veda]]". In earlier writings, [[Sanskrit]] 'Vedānta' simply referred to the [[Upanishad]]s, the most speculative and philosophical of the Vedic texts. However, in the medieval period of Hinduism, the word Vedanta came to mean the school of philosophy that interpreted the Upanishads. Traditional Vedanta considered scriptural evidence, or [[Testimony|shabda pramana]], as the most authentic means of knowledge, while perception, or [[Perception|pratyakssa]], and logical inference, or [[Inference|anumana]], were considered to be subordinate (but valid).
 
==Formalization==
The systematization of Vedantic ideas into one coherent treatise was undertaken by [[Badarayana]] in the [[Vedanta Sutra]], or [[Vedanta Sutra|Brahma Sutra]]. The cryptic aphorisms of the Vedanta Sutras are open to a variety of interpretations, resulting in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own sub-commentaries claiming to be faithful to the original. Consistent throughout Vedanta, however, is the exhortation that ritual be eschewed in favor of the individual's quest for truth through meditation governed by a loving morality, secure in the knowledge that infinite bliss awaits the seeker. Near all existing sects of Hinduism are directly or indirectly influenced by the thought systems developed by Vedantic thinkers. Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced systems of Vedanta.
 
==Vedanta in the West ==
 
Advaita Vedanta has influenced a number of modern western scientists, philosophers and authors. [[Nikola Tesla]] was influenced by the Vedic philosophy teachings of [[Swami Vivekananda]]. [[Erwin Schrödinger]] claimed to have been inspired by Vedanta in his discovery of [[quantum theory]]. According to his biographer Walter Moore: "The unity and continuity of Vedanta are reflected in the unity and continuity of wave mechanics. In 1925, the world view of physics was a model of a great machine composed of separable interacting material particles. During the next few years, Schrödinger and [[Werner Heisenberg]] and their followers created a universe based on superimposed, inseparable waves of probability amplitudes. This new view would be entirely consistent with the Vedantic concept of All in One.".
 
[[Fritjof Capra]]'s book [[The Tao of Physics]] is one among several that pursues this viewpoint as it investigates the relationship between modern, particularly [[quantum]], physics and the core philosophies of various Eastern religions, including [[Hinduism]], [[Buddhism]] and [[Taoism]]. Unfortunately, such writings by western authors often run the risk of oversimplifying and ignoring important differences between Eastern religions. For instance, pre-modern Vedantins argued for the existence of an eternal self, or atman, while Buddhism neither affirms nor denies it. However, in recent times, the availability of an increasing number of accurate translations of Vedantic works, commentaries by Western scientists like Schrödinger and Capra, and easier access to original texts have made it possible for modern students of Vedanta and Physics to overcome the semantic gap arising due to cultural differences and approach their study in a more informed manner.
 
Among other prominent Western figures who have been influenced by and [http://www.vedanta-newyork.org/articles/on_sri_ramakrishna.htm commented] on Vedanta are [[Max Muller]], [[Aldous Huxley]], [[Christopher Isherwood]], [[Romain Rolland]], [[Eugene Wigner]], [[Arnold Toynbee]], and [[Will Durant]].
 
== Major Vedantic gurus ==
Pre-modern Vedantins:
*[[Adi Shankara]]
*[[Bhaskara]]
*[[Vallabha]]
*[[Caitanya]]
*[[Madhusudhana Saraswati]]
*[[Nimbarka]]
 
 
*[[Baladeva Vidyabhushana]]
Shrila Baladeva Vidyabhusana
Shrila Baladeva Vidyabhusana was born in the early part of the 18th century in a village near the city of Remuna. Even though he was born the son a vaisya farmer, in his youth he still received a very thorough education in Sanskrit, rhetoric, logic and scripture. In his youth he accepted sannyasa in the Madhva-sampradaya, and, staying in Jagannatha Puri, he quickly became prominent in intellectual circles. His study of Shrila Jiva Goswami's Sandarbhas made him a follower of Shri Chaitanya mahaprabhu. He visited Navadvipa and spent the remaining part of his life in Vrndavana, studying Shrimad-Bhagavatam and other Vaishnava scriptures under the guidance of his spiritual master, Shrila Visvanatha Cakravarti. At this time, by the order of Visvanatha Cakravarti, and by the mercy of the Deity of Shri Govinda, the famous Govinda-bhasya commentary on Vedanta-sutra was written to answer criticism that the followers of Shri Chaitanya were not genuine followers of the Vedas because they had neglected to comment on the Vedanta.
The most important works of Shrila Baladeva Vidyabhusana are: 1. Govinda-bhasya, 2. Siddhanta-ratna, 3. Vedanta-syamantaka, 4. Prameya-ratnavali, 5. Siddhanta-darpana, 6. Aisvarya-kadambini, 7. Sahitya-kaumudi, 8. Chandah-kaustubha, 9. Kavya-kau-stubha, 10. Bhagavad-gita-bhasya, 11. Vaisnav-anandini tika (commentary on Shrimad-Bhagavatam), as well as commenatries on 12. Tattva sandarbha, 13. Stava-mala, 14. Gopala-tapani Upanisad, 15. Vishnu-sahasra-nam, 16. Laghu-bhagavatamrta, 17. Nataka-candrika, and 18. Syamanada-sataka.
 
That Shrimad-Bhagavatam is the commentary on Vedanta-sutra is confirmed by the following statement of Garuda Purana—
artho 'yam brahma-sutranam
"Shrimad-Bhagavatam is the commentary on Vedanta-sutra."*
In this Vedanta-sutra the first chapter explains that Brahman is the real subject matter discussed in all Vedic literatures. The second chapter explains that all Vedic literatures present the same conclusion. They do not actually contradict each other. The third chapter describes how to attain Brahman. The fourth chapter explains the result of attaining Brahman.
A person whose heart is pure, pious, and free from material desires, who is eager is associate with saintly devotees, who has faith in the Lord and the scriptures, and who is peaceful and decorated with saintly qualitities, is qualified to study the scriptures and strive after Brahman.
The relationship between Brahman and the scriptures is that the scriptures describe Brahman and Brahman is the object described in the scriptures. The Vedanta-sutra and other Vedic scriptures describe Brahman as the Supreme Personality of Godhead, whose form is eternal, full of knowledge and bliss, who is the master of unlimited inconceivable potencies, and who possesses unlimited pure, transcendental attributes. The result of properly understanding the Vedanta-sutra and other Vedic scriptures is that the spiritual aspirant becomes free from all material imperfections, and able to see the Supreme Brahman, Personality of Godhead, face to face.
The Vedanta-sutra is written in adhikaranas, Vedic syllogisms, which consist of five parts: 1. vishaya (thesis, or statement); 2. samshaya (the arisal of doubt in the tenability of the statement); 3. purvapaksha (presentation of a view opposing the original statement) 4. siddhanta (determination of the actual truth, the final conclusion, by quotation from Vedic scriptures), and sangati (confirmation of the final conclusion by quotation from Vedic scriptures).
 
 
The Supreme Personality of Godhead, responding to the prayers of Lord Brahma and the other bewildered demigods, appeared as Krishna Dvaipayana Vyasa, restored the Vedas, divided them into parts, and composed the Vedanta-sutra in four chapters to explain them. This is described in the Skanda Purana.
At that time many fools propounded various misinterpretations of the Vedas. Some said that the highest goal of life was to act piously in order to reap the benefits of good karma. Some said that Lord Vishnu is Himself bound by the laws of karma. Some maintained that the fruits of good karma, such as residence in svarga (the upper material planets) were eternal. Some said the jivas (individual living entities) and prakriti (material energy) acted independently, without being subject to any higher power, or God. Some said the jivas (individual living entities) are actually the Supreme Brahman (God), and that the jivas are simply bewildered about their identity, or that the jivas are a reflection of God, or separated fragments of God. Some said that the jiva becomes free from the cycle of repeated birth and death when He understands his real identity as the perfectly spiritual Supreme Brahman (God).
The Vedanta-sutra refutes all these misconceptions, and establishes Lord Vishnu as supremely independent, the original creator and cause of all causes, omniscient, the ultimate goal of life for all living entities, the supreme religious principle and the supreme transcendental knowledge.
The Vedanta-sutra describes five tattvas (truths): 1. ishvara (The Supreme Personality of Godhead); 2. jiva (the individual living entity, or spirit-soul); 3. prakriti (matter); 4. kala (time); and 5. karma (action).
The ishvara is omniscient, but the jiva has only limited knowledge. Still, both are eternal beings, are aware of the spiritual reality, and have a variety of spiritual qualitites. Both are alive, have personality, and are aware of their own identity.
 
 
 
 
 
*[[Vācaspati Miśra]]
*[[Sureśvara]]
*[[Vijnanabhiksu]]
*[[Vidyaranya]]
*[[Badarayana]]
 
*[[Basavanna]]
*[[Kanakadasa]]
*[[Siddaroda|Hubli Siddaroda swamy]]
 
Modern Vedantins:
*[[Ramakrishna|Ramakrishna Paramahansa]]
*[[Vivekananda|Swami Vivekananda]]
*[[Ramana Maharshi]]
*[[Kanchi Kamakoti Peetham|Sri Chandrashekarendra Saraswati Mahaswami]]
*[[Nisargadatta Maharaj]]
*[[Aurobindo|Sri Aurobindo]]
*[http://www.amritapuri.org Mata Amritananda mai devi]
*[[Sri Sacchidananda Shivabhinava Narasimha Bharathi]]
*[[Chandrashekhara Bharati (III)]]
*[[Abhinava Vidyatirtha]]
*[[Bharati Theertha Swamigal]]
* Jagatguru Brahmashree Shree Narayanaguru Swami Trippadangal
*[[Swami Sivananda]]
*[[Chinmayananda|Swami Chinmayananda]]
*[[Paramahansa Yogananda]]
*[[Swami Parthasarathy]]
*[[Swami Rama Tirtha]]
*[[Sai Baba of Shirdi]]
*[[Sathya Sai Baba]]
*[[Sacchidanandendra Saraswati|Satchidaanandendra Saraswati Swamiji]]
 
==See also==
* [[Brahman]]
* [[Monism]]
* [[Panentheism]]
* [[Pantheism]]
* [[Ajativada]]
* [[Nonduality]]
 
== References ==
For non-western sources a good starting point is ''Modern Physics and Vedanta'' by Swami Jitatmananda, a monk of the Ramakrishna Order. In the preceding title Amaury de Reincourt's ''The Eye of Shiva'' (New York, William Morrow & Co. 1981), is often cited along with ''The Dancing Wu Li Masters'', by Gary Zukav; ''The Philosophical Impact of Contemporary Physics'' by Milic Capek; ''Mysticism and the New Physics'', Michael Talbot; ''The Cosmic Code'', ''Quantum Physics as the Language of Nature'', by Heinz R Pagels; ''Philosophical Aspects of Modern Science'', by C.E.M. Joad; ''The Holographic Paradigm''; David Bohm's ''Causality and Chance in Modern Physics''; Huston Smith's ''Forgotten Truth: The Primordial Tradition''. More scholarly treatments include ''Theology After Vedanta'', by Francis X. Clooney, ''Sankara and Indian Philosophy'', by Natalia Isayeva, ''A History of Early Vedanta Philosophy'', by Hajime Nakamura, and volume III of Karl Potter and Sibajiban Bhattacharya's ''Encyclopedia of Indian Philosophies''and "Vedanta Sutras of Narayana Guru".
 
== External links ==
*[http://veda.harekrsna.cz/encyclopedia/vedsutra.htm Brahma sutras (Vedanta sutras) online]
*[http://www.sankaracharya.org Advaita Vedanta and the works of Adi Sankara]
*[http://www.advaita-vedanta.org/avhp/ Advaita Vedanta homepage]
*[http://www.vedanta-newyork.org/ Vedanta Society of New York]
*[http://www.dkonline.tk]'''Vedanta& Vedanta Philosophy'''
*[http://www.vedanta.org/ Vedanta Society of Southern California] (maintains a [http://www.vedanta.org/wwc/world.html comprehensive list] of Vedanta Society locations worldwide).
*[http://www.vedanta.tk]'''Vedanta'''
*[http://www.sfvedanta.org/ Vedanta Society of Northern California]
*[http://www.vedanta-newyork.org/articles/vedanta_influence_2.htm Vedanta's influence]
*[http://www.advaita.org.uk/ From the Unreal to the Real]
*[http://www.geocities.com/neovedanta/ NeoVedanta]
*[http://www.vedanta.org/reading/monthly/articles/2000/8.vedanta_in_america.html "Vedanta in America"]
*[http://www.hinduismtoday.com/archives/2001/5-6/47_science_tesla.shtml Nikola Tesla and Swami Vivekananda]
*[http://www.om-guru.com/html/saints/wolff.html The experience of Franklin Merrell-Wolff, The American sage of Vedanta Philosophy]
*[http://www.ramakrishnavivekananda.info/vivekananda/volume_3/lectures_from_colombo_to_almora/the_vedanta.htm A lecture about Vedanta by Swami Vivekananda]
* [http://www.arshavidya.org/teachers_gurukulam.html#SWAMIJI Swami Dayananda Saraswati]
* [http://www.geocities.com/aoclery/Jesusbook/Thomasgospel.htm Gospel of Thomas according to Vedanta.]
* [http://www.chinmayamission.com/evedanta/index.htm E-Vedanta,Online Vedanta course from Chinmaya International Foundation]
{{Indian Philosophy}}
 
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