VedantaAlternate titles:Brahma-Mimamsa; Jñāna-Mīmāmṣā; Uttara-Mimamsa;Vedanta-MimamsaWritten byThe Editors of Encyclopædia BritannicaVedanta, one of the six orthodox systems(darshans) ofIndian philosophyand the one that forms the basis of most modern schools ofHinduism. The term Vedanta means inSanskrit the “conclusion” (anta) of theVedas, the earliest sacred literature of India; it applies to theUpanishads, which were elaborations of the Vedas, and to the school that arose out of the “study” (mimamsa) of the Upanishads.Thus, Vedanta is also referred to as Vedanta-Mimamsa(“Reflection on Vedanta”), Uttara-Mimamsa (“Reflection on the Latter Part of the Vedas”), and Brahma-Mimamsa (“Reflection on Brahman”).The three fundamental Vedanta texts are: the Upanishads (the most favoured being the longer and older ones such as the Brihadaranyaka,the Chandogya, the Taittiriya, and the Katha); theBrahma-sutras (also calledVedanta-sutras), which are very brief, even one-word interpretationsof the doctrine of the Upanishads; and the famous poetic dialogue, theBhagavadgita(“Song of the Lord”), which, because of its immense popularity, was drawn upon for support of the doctrines found in the Upanishads.No single interpretation of the texts emerged, and several schools of Vedanta developed, differentiated by their conceptions of the nature of the relationship and the degree of identity between the eternal core of the individual self (atman) and the absolute (brahman). These range fromthe nondualism (Advaita) of the 8th-century philosopherShankarato thetheism(Vishishtadvaita; literally “Qualified Nondualism”) of the 11th–12th-century thinker Ramanuja and thedualism(Dvaita) of the 13th-century thinkerMadhva.The Vedanta schools do, however, hold in common a number of beliefs; transmigrationof the self (samsara) and the desirability of release from the cycle of rebirths; the authority of the Veda on the means of release; thatbrahmanis both the material (upadana) and the instrumental (nimitta) cause of the world; and that the self (atman) is the agent of its own acts (karma) and therefore the recipient of the fruits, or consequences, of action (phala). All the Vedanta schools unanimously reject both the heterodox (nastika) philosophies ofBuddhismandJainismand the conclusions of the other orthodox (astika) schools (Nyaya,Vaisheshika,Samkhya,Yoga, and, to some extent, the Purva-Mimamsa).The influence of Vedanta on Indian thought has been profound, so that it may be said that, in one or another of its forms, Hindu philosophy has become Vedanta. Although the preponderance of texts by Advaita scholastics has in the West given rise to the erroneous impression that Vedanta means Advaita, the nondualistic Advaita is but one of many Vedanta schools.
Posted on: Mon, 27 Oct 2014 14:06:39 +0000
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