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Vedanta (Samskrit: वेदांतम्) or Uttara Mīmāṃsā is one of the six darshanika schools of Sanatana Dharma. Primarily the word Vedanta stood for [[Upanishads (उपनिषदाः)|Upanishads]]; afterwords, its scope widened to include all thoughts developed out of the [[Upanishads (उपनिषदाः)|Upanishads]]<ref name=":0">{{Cite book|title=AN INTRODUCTION TO INDIAN PHILOSOPHY|last=Satischandra Chatterjee|first=Dhirendramohan Dutta|publisher=RUPA PUBLICATIONS INDIA PVT. LIMITED|year=2007|isbn=978-81-291-1195-1|location=|pages=317|via=}}</ref>. Vedanta, its denotation as understood and accepted by its major schools, refers to various philosophical traditions based on the three basic texts of Hindu philosophy, namely the Principal Upanishads, the [[Brahma Sutras]] and the ''[[Bhagavad Gita]]''.{{sfn|Raju|1992|p=176-177}}
Vedanta (Samskrit: वेदांतम्) or Uttara Mimamsa is one of the [[Shad Darshanas (षड्दर्शनानि)|six Darshanas]] or schools of philosophy that have originated from the spiritual experience of the sages of ancient India. Subsequently, these philosophical concepts were elaborated into systems of thought and explained in terms of reason and logic. One of the living systems of Indian philosophy, the Vedanta, has become widely studied in recent centuries, as to some Western intellectuals it became a solace and a solution to the vexed problems of the world. They consider that it offers the central principles of the universal religion, which, swayed the thought and life of Indians through ages of time. {{#evu:https://www.youtube.com/watch?v=Qa6TBN_xxkI&feature=youtu.be
Vedanta adopted ideas from other schools of Hinduism such as Yoga and [[Nyaya]], and, over time, became the most prominent of the orthodox schools of Hinduism, influencing the diverse traditions within it.<ref name="hajimenakamura3">Hajime Nakamura (2004), A History of Early Vedānta Philosophy, Part 2, Motilal Banarsidass, ISBN 978-8120819634, page 3</ref><ref name="gavinfloodaith238">Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, page 238</ref> There are at least ten schools of Vedanta,{{sfn|Raju|1992|p=177}} of which [[Advaita Vedanta]], [[Vishishtadvaita]], [[Dvaita]] and [[Bhedabheda]] are the best known.{{sfn|Sivananda|1993|p=217}}
{{#evu:https://www.youtube.com/watch?v=Qa6TBN_xxkI&feature=youtu.be
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}}Primarily the word Vedanta stood for [[Upanishads (उपनिषदः)|Upanishads]]; later its scope widened to include all thoughts developed out of the Upanishads<ref>Satischandra Chatterjee, Dhirendramohan Dutta (2007). ''AN INTRODUCTION TO INDIAN PHILOSOPHY''. RUPA PUBLICATIONS INDIA PVT. LIMITED. p. 317.</ref>. Vedanta, its denotation as understood and accepted by its major schools, refers to various philosophical traditions based on the three basic texts called Prasthana Trayi, namely the Principal Upanishads, the Brahma Sutras and the ''Bhagavad Gita''.
==Etymology and Nomenclature==
In this article, the term Godhead is used in the same spirit as "Bhagvaan” or "Parabrahman", intrinsic aspect of God analogous to waterness in water.
The word ''Vedanta'' is a compound word made up of two Sanskrit words: ‘''Veda’'' and ‘''Anta’''. The word ‘''anta’'' means an end. ''The Vedanta'' includes the class of writings under the heading Prasthana Trayi, namely The Upanishads, Brahmasutras and Bhagavadgita. It essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas. Vedanta literally means the ''end of the [[Vedas]]''<ref name=":0" />''.'' All the diverse schools of Vedanta claim to propound the [[Upanishads|Upanishadic]] teaching<ref>{{Cite book|title=The Essentials of Indian Philosophy|last=Hiriyanna|first=M.|publisher=Motilal Banarsidass Publishers Pvt. Ltd.|year=2008|isbn=978-81-208-1330-4|location=Delhi|pages=19|via=}}</ref>. The [[Upanishads]] may be regarded as the end of Vedas in different senses:
== Introduction ==
Philosophy is the search for an experience of Reality. The subject-matter of Indian philosophy, however, is not the entire Reality. It is more the true nature of the Self. One of the postulates of Indian philosophy is that the Atman is in its intrinsic nature full of Ananda. The realization of the true and native nature of the Self is another name for [[Moksha (मोक्षः)|moksha]].Vedanta adopted ideas from other Darshanas such as Yoga and Nyaya, and, over time, became the most prominent of the Astika Darshanas, influencing the sampradayas or diverse traditions within it. There are at least ten schools of Vedanta, of which Advaita Vedanta, Visishtadvaita, Dvaita and Bhedabheda are the best known.
The Self to be realized is not the individual ego that we are aware of. We mistake the ego for the true Self and that is the cause of our suffering. The ignorance of the true nature of the Self, which is free from all impurities, sorrows, etc., is the cause of bondage. This ignorance is called by different names. Nyaya calls it mithya jnana (illusory knowledge). Sankhya calls it lack of discrimination between [[Purusha (पुरुषः)|Purusha]] and Prakrti. Advaita calls it Maya (illusion). Self-realization is achieved either through self-culture, or as in some forms of Vedanta, through divine grace.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan.</ref>
==Etymology==
The word ''Vedanta'' is a compound word made up of two Sanskrit words: ‘''Veda’'' and ‘''Anta’''. The word ‘''anta’'' means an end. The ''Vedanta'' includes the class of writings under the heading Prasthana Trayi, namely The Upanishads, Brahmasutras and Bhagavadgita. It essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas. Vedanta literally means the ''end of the Vedas''<ref name=":0">{{Cite book|title=AN INTRODUCTION TO INDIAN PHILOSOPHY|last=Satischandra Chatterjee|first=Dhirendramohan Dutta|publisher=RUPA PUBLICATIONS INDIA PVT. LIMITED|year=2007|isbn=978-81-291-1195-1|location=|pages=317|via=}}</ref>''.'' All the diverse schools of Vedanta claim to propound the [[Upanishads|Upanishadic]] teaching. The [[Upanishads]] may be regarded as the end of Vedas in different senses:
# The Upanishads were the last literary products of the Vedic period. The literature of this period is broadly classified into three kinds - the ''[[Samhita|Samhitas]],'' the ''[[Brahmana|Brahmanas]]'' and the ''[[Upanishads]].'' The three collectively form the [[Vedas]]. The ''[[Upanishads]]'' discuss the philosophical problems and form the last layer or the end of the ''[[Vedas]]''.
# The Upanishads were the last literary products of the Vedic period. The literature of this period is broadly classified into three kinds - the ''[[Samhita|Samhitas]],'' the ''[[Brahmana|Brahmanas]]'' and the ''[[Upanishads]].'' The three collectively form the [[Vedas]]. The ''[[Upanishads]]'' discuss the philosophical problems and form the last layer or the end of the ''[[Vedas]]''.
# In respect of study, the ''[[Upanishads]]'' were studied the last, during [[Vanaprastha|Vanprastha]] and [[Sannyasa]].
# In respect of study, the ''[[Upanishads]]'' were studied the last, during [[Vanaprastha|Vanprastha]] and [[Sannyasa]].
==References==
==References==
[[Category:Vedanta| ]]
[[Category:Vedanta| ]]
[[Category:Darshanas]]
[[Category:Darshanas]]
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