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|description=Vedanta - Darsana - The Path to Transcedence and Self-realization

|description=Vedanta - Darsana - The Path to Transcedence and Self-realization

}}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.&nbsp;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''.

}}Primarily the word Vedanta stood for [[Upanishads (उपनिषदः)|Upanishads]]; later its scope widened to include all thoughts developed out of the Upanishads<ref name=":0">Satischandra Chatterjee, Dheerendramohan Dutta (1948) An Introduction to Indian Philosophy. Calcutta: Calcutta University Press. pp.&nbsp;395, 396</ref>.  

  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.

  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.

== Introduction ==

== 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.  

Philosophy is the search for an experience of Reality. The subject-matter of Indian philosophy, however, is not the entire Reality. It is more about the true nature of the Self. One of the postulates of Indian philosophy is that the [[Atman (आत्मन्)|Atman]], loosely translated as soul in abrahmic texts, is the core of Self and its intrinsic nature full of [[Sukha and Ananda (सुखानन्दश्च)|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>

The Self to be realized is usually confused with the Ahamkara or 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). [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] calls it lack of discernment between [[Purusha (पुरुषः)|Purusha]] and [[Prakrti (प्रकृतिः)|Prakrti]]. Advaita calls it [[Maya (माया)|Maya]] (illusion). Self-realization is achieved either through self-culture, or as in some forms of Vedanta, through divine grace.<ref name=":2">Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan.</ref>

 

 

 

 

==Etymology==

==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 word ''Vedanta'' is a compound word made up of two Sanskrit words: ‘''Veda’'' and  ‘''Anta’'' meaning वेदानाम्  अन्तः।  or ''<nowiki/>'end of Vedas''' and indeed, many of these texts are found at the end of each of [[The Four Vedas (चतुर्वेदाः)|the four Vedas]]. In Shabdakalpadhruma<ref>See word [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A5%83%E0%A4%B9%E0%A4%A4%E0%A5%80 Vedanta on Page 4/501]</ref>, Hemachandra mentions Vedanta to be Upanishads.

# 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]].

# The ''[[Upanishads]]'' mark the culmination of [[Vedas|Vedic]] thought. <ref>{{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, 318|via=}}</ref>

: Vedanta signifies the Upanishads, the means of right knowledge (with respect to Self) and the Sharirika sutras and other (works) helpful in understanding them, as per Vedantasara (text) composed by Sadananda Yogindra Acharya.

Vedanta is also called '''Uttara Mīmāṃsā''', or the 'latter enquiry' or 'higher enquiry', and is often paired with Purva Mīmāṃsā, the 'former enquiry' or 'primary enquiry'. Pūrva Mimamsa and also Karma Mimamsa, usually simply called [[Mimamsa]], deals with explanations of the ''Karma-kanda'' or rituals part of the Vedic [[mantra]]s (in the [[Samhita]] portion of the Vedas) and [[Brahmana]]s, while Vedanta deals with the [[Upanishads]] or the ''Jnana-kanda'' of the [[Vedas]].<ref name=":1">{{Cite book|title=A Critical Summary of Indian Philosphy|last=Sharma|first=Chandradhar|publisher=Motilal Banarsidass Publishers Pvt. Ltd.|year=2009|isbn=978-81-208-0365-7|location=Delhi|pages=211|via=}}</ref>

 

At the end or culmination of the Vedas, in the sense that they embody the highest philosophical knowledge of the Vedas, Upanishads, are also called Uttara Mimamsa. Vedanta is also called '''Uttara Mimamsa''', or the 'latter enquiry' or 'higher enquiry', and is often paired with Purva Mimamsa which deals with the previous part of the Vedas, namely the [[Brahmana (ब्राह्मणम्)|Brahmanas]]. It also refers to the 'former enquiry' or 'primary enquiry' in the Brahmana granthas. Purva Mimamsa, is called Karma Mimamsa, or is simply called as Mimamsa, deals with explanations of the ''Karma-kanda'' or rituals part of the Vedic mantras in Samhita and Brahmanas, while Uttara Mimamsa or usually called as Vedanta or Jnana Mimamsa as it deals with the philosophical knowledge of [[Upanishads]] or the ''Jnana-kanda'' of the Vedas.<ref name=":0" /><ref>Sharma, Chandradhar. (1962) ''The Indian Philosophy : A Critical Survey.'' Delhi: Motilal Banarsidass Publishers Pvt. Ltd.</ref>

 

== Aims and Characteristics of Vedanta ==

The philosophy of Vedanta, like all other systems of thought, is an attempt to clearly understand and offer an explanation of the world as it appears to us in our knowledge. It is an attempt to determine the nature of the Ultimate Reality and to understand how it presents before us a world of manifoldness, in order to make out clearly the place and destiny of man in the world system. Vedanta philosophy considers two very important questions: the theoretical determination of the nature of substance or reality underlying experience and of the origin of knowledge, and the ethical problem of duty and the ultimate ideal of human life. Both these questions are thoroughly discussed and solutions are offered in the system.

 

=== Nature of Texts ===

The ''Vedanta'' includes the class of literature under the heading [[Prasthana Trayi (प्रस्थानत्रयी)|Prasthana Trayi]], namely the [[Upanishads (उपनिषदः)|Upanishads]], [[Brahmasutra (ब्रह्मसूत्र)|Brahmasutras]] or Sharirakasutras and [[Bhagavad Gita (भगवद्गीता)|Bhagavadgita]]. It essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas summarized in the Brahmasutras of Badarayana. 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 ''[[Samhita (संहिता)|Samhita]],'' ''[[Brahmana (ब्राह्मणम्)|Brahmana]]'' and the ''[[Upanishads (उपनिषदः)|Upanishads]]'' collectively form the [[Vedas (वेदाः)|Vedas]]. The ''[[Upanishads]]'' discuss the philosophical aspects of the ''[[Vedas (वेदाः)|Vedas]]'' and with respect to their being at end of the Brahmana and Aranyaka texts they are termed Vedanta.

# In respect to the their time of study, the ''[[Upanishads (उपनिषदः)|Upanishads]]'' were studied the last, during the last two ashramas in a man's life namely the Vanaprastha and Sannyasa.

# The ''[[Upanishads]]'' mark the culmination of Vedic thought.<ref name=":0" />

 

=== Style of Composition of Vedanta Texts ===

A major portion of the Vedanta literature is composed in ‘Sutra’ format, or aphorisms, example - अथातो ब्रह्मजिज्ञासा A ‘[[Sutras (सूत्राणि)|Sutra]]’ is a short statement/phrase/rule/letters which is capable of being remembered, in the oral tradition. The brevity of the Sutra, while making it easy to remember, provides the commentator opportunity to comment on that and draw his own interpretation. The Sutras of Purva Mimamsa have been composed by Jaimini, and have been commented upon by various commentators like Shabara, Kumarila Bhatta, and Prabhakara. The commentaries are called as “[[Bhashya (भाष्यम्)|Bhashya]]”, and commentators ‘Bhashyakara’. Many a time, the commentator composed his own shlokas, for easy memorisation, and provided his own commentary on what he has composed.

 

== Subject matter of Vedanta ==

The chief subject matter of Vedanta involves ब्रह्मनिरूपणम् । meaning about revealing Brahman.  

The Vedanta school has been historically referred to by various names, the early names being the Upanishadic ones (''Aupanisada''), the doctrine of the end of the Vedas (''Vedanta-vada''), the doctrine of [[Brahman]] (''Brahma-vada''), and the doctrine that Brahman is the cause (''Brahma-karana-vada'').{{Sfn|King|1995|p=268 with note 2}}

Vedanta holds that Pure Consciousness has three forms

- as associated with (that is, manifested as) the subject or knower (or Consciousness limited by the mind)

In the current view, the [[Upanishads]], The [[Bhagavad Gita|Bhagavadgita]] and the [[Brahma Sutras|Vedanta Sutra]] constitute the triple basis of Vedanta. All schools of the vedanta propound their philosophy by interpreting these texts, called the [[Prasthanatrayi]], literally, ''three sources''<ref>Vepa, Kosla. [https://books.google.com/books?id=Dls3ROqB4iUC&pg=PA112&dq=Prasthanatrayi&hl=en&sa=X&ei=dIPET8agJtHhrAeu-4zfCQ&ved=0CGMQ6AEwCQ#v=onepage&q=Prasthanatrayi&f=false The Dhaarmik Traditions]. Indic Studies Foundation.</ref>.

#The [[Upanishads|''Upanishads'']], known as ''Upadesha prasthana'' (injunctive texts), and the ''Śruti prasthāna'' (the starting point of revelation)

#The ''[[Brahma Sutras|Vedanta]]'' [[Brahma Sutras|Sutra]] or [[Brahma Sutras]], known as ''Nyaya prasthana'' or ''Yukti prasthana'' (logical text)

#The ''[[Bhagavad Gita]]'', a part of the [[Mahabharata]], is known as ''Sadhana prasthana'' (practical text), and the ''Smriti prasthāna'' (the starting point of remembered tradition)

The Upanishads were many in number and developed in the different Vedic schools at different times and places (the names of up to 112 [[Upanishads]] have been recorded)<ref>{{Cite book|title=A History of Indian Philosophy, Vol. 1|last=Dasgupta|first=Surendranath|publisher=Motilal Banarasidas Publishers Pvt. Ltd.|year=2015|isbn=978-81-208-0412-8|location=|pages=28|via=}}</ref>. All major commentators have considered twelve to thirteen of these texts as the principle [[Upanishad]]s.

The problems discussed and solutions offered in the [[Upanishads]] presented differences despite a unity of general outlook. The indefiniteness of the teaching of the [[Upanishads]] led to a necessity for its systematization. The systematization, in all likelihood, was effected in more than one way; but the only attempt that has survived is represented by the Sutras of ''[[Badarayana]] [[Vyasa]]'' popularly known as ''[[Brahma Sutras|Vedanta Sutra]]'' or ''[[Brahma Sutras|Brahma Sutra]]''<ref name=":2">{{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=151, 152|via=}}</ref>.

- as associated with the object

All major Vedantic teachers, like [[Adi Shankara|Shankaracharya]], [[Rāmānuja|Ramanujacharya]], and [[Madhvacharya]], have composed extensive commentaries not only on the [[Upanishads]] and [[Brahma Sutras]], but also on the [[Bhagavad Gita]]. While it is not typically thought of as a purely Vedantic text, with its syncretism of [[Samkhya]], [[Yoga]], and [[Upanishad]]ic thought, the ''[[Bhagavad Gita]]'' has played a strong role in Vedantic thought.<ref>{{cite book|last=Pasricha|first=Ashu|title=Encyclopaedia of Eminent Thinkers: The Political Thought of C. Rajagopalachari, Volume 15|year=2008|publisher=Concept Publishing Company|location=New Delhi|isbn=9788180694950|pages=95}}</ref>

- as associated with the mental state and perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.

==History==

==History==

The Upanishads do not contain "a rigorous philosophical inquiry identifying the doctrines and formulating the supporting arguments."{{sfn|Balasubramanian|2000|p=xxx}} This philosophical inquiry was performed by the [[darsanas]], the various philosophical schools.{{sfn|Balasubramanian|2000|p=xxx–xxxi}} The schools trace their antiquity far back into the [[Vedas]] and the early seers. [[Advaita Vedanta]] and [[Vishishtadvaita|Vishishtadvaita Vedanta]] existed prior to [[Adi Shankara|Shankara]] and [[Ramanuja]] respectively but found their most influential expounder in them.<ref>The seven great untenables: Sapta-vidhā anupapatti. By John A Grimes. Introduction, p.7. Motilal Banarsidass 1990</ref>  

The Upanishads do not contain "a rigorous philosophical inquiry identifying the doctrines and formulating the supporting arguments." This philosophical inquiry was performed by the [[darsanas]], the various philosophical schools. The schools trace their antiquity far back into the [[Vedas]] and the early seers. [[Advaita Vedanta]] and [[Vishishtadvaita|Vishishtadvaita Vedanta]] existed prior to [[Adi Shankara|Shankara]] and [[Ramanuja]] respectively but found their most influential expounder in them.<ref>The seven great untenables: Sapta-vidhā anupapatti. By John A Grimes. Introduction, p.7. Motilal Banarsidass 1990</ref>  

Of the Vedanta-school before the composition of the [[Brahma Sutras]] (400–450 BC{{sfn|Nakamura|2004|p=3}}) almost nothing is known.{{sfn|Nakamura|2004|p=3}} Very little also is known of the period between the Brahma Sutras and Shankara (first half of the 8th century BC).{{sfn|Nakamura|2004|p=3}} Only two writings of this period have survived: the ''Vākyapadīya'', written by [[Bhartṛhari]] (second half 5th century{{sfn|Nakamura|2004|p=426}}), and the ''Māndūkya-kārikā'' written by [[Gaudapada]] (7th century BC).{{sfn|Nakamura|2004|p=3}}

Of the Vedanta-school before the composition of the [[Brahma Sutras]] (400–450 BC) almost nothing is known. Very little also is known of the period between the Brahma Sutras and Shankara (first half of the 8th century BC). Only two writings of this period have survived: the ''Vākyapadīya'', written by [[Bhartṛhari]] (second half 5th century), and the ''Māndūkya-kārikā'' written by [[Gaudapada]] (7th century BC).

=== Vedanta before the ''[[Brahma Sutras]]'' ===

=== Vedanta before the ''[[Brahma Sutras]]'' ===

Not much remains of the teachings of Vedanta from this period.  

Not much remains of the teachings of Vedanta from this period.  

Pre-Shankara doctrines and sayings can be traced in the works of the later schools, which does give some insight into the development of early Vedanta philosophy.{{sfn|Nakamura|2004|p=3}}

Pre-Shankara doctrines and sayings can be traced in the works of the later schools, which does give some insight into the development of early Vedanta philosophy.  

[[Badarayana]] was not the first person to systematise the teachings of the Upanishads.{{sfn|Balasubramanian|2000|p=xxxiii}} He refers to seven Vedantic teachers before him:{{sfn|Balasubramanian|2000|p=xxxiii}}{{quote|From the way in which Bādarāyana cites the views of others it is obvious that the teachings of the Upanishads must have been analyzed and interpreted by quite a few before him and that his systematization of them in 555 sutras arranged in four chapters must have been the last attempt, most probably the best.{{sfn|Balasubramanian|2000|p=xxxiii}}}}

[[Badarayana]] was not the first person to systematise the teachings of the Upanishads. He refers to seven Vedantic teachers before him:

 

 

 

===Vedanta between the ''[[Brahma Sutras]]'' and [[Adi Shankara]]===

===Vedanta between the ''[[Brahma Sutras]]'' and [[Adi Shankara]]===

The vagueness of the [[Upanishads|Upanishadic]] teaching is particularly in reference to the relation of [[Brahman]] to the individual soul ([[Jivatva|Jiva]]) on the one hand, and to the physical universe on the other. Statements about their identity in the principal [[Upanishads]] are many and prominent and those distinguishing the two expressly are not altogether wanting. The first problem to solve for any one attempting to systematize the teaching of the Upanishads is accordingly to harmonize these two sets of statements. The most obvious way of doing so is to attach equal value to both classes of statements and theorize that the soul and the world are both identical with and different from [[Brahman]]. That was the view held by '''Bhartriprapancha''', who flourished before [[Adi Shankara|Shankara]], and commented on the [[Brahma Sutras|Vedanta Sutra]] and the [[Upanishads]].<ref name=":3">{{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=152, 23|via=}}</ref>

The vagueness of the [[Upanishads|Upanishadic]] teaching is particularly in reference to the relation of [[Brahman]] to the individual soul ([[Jivatva|Jiva]]) on the one hand, and to the physical universe on the other. Statements about their identity in the principal [[Upanishads]] are many and prominent and those distinguishing the two expressly are not altogether wanting. The first problem to solve for any one attempting to systematize the teaching of the Upanishads is accordingly to harmonize these two sets of statements. The most obvious way of doing so is to attach equal value to both classes of statements and theorize that the soul and the world are both identical with and different from [[Brahman]]. That was the view held by '''Bhartriprapancha''', who flourished before [[Adi Shankara|Shankara]], and commented on the [[Brahma Sutras|Vedanta Sutra]] and the [[Upanishads]].<ref name=":3">{{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=152, 23|via=}}</ref>

'''Bhartriprapancha''' maintained that the self and the physical universe, though finite and imperfect, are real and the two are not altogether different from the Brahman. Bhartriprapancha was criticised by [[Adi Shankara|Shankara]] in his treatises. Scholars see Bhartriprapancha as one of the earlier philosophers in the line of philosophers who teach the tenet of [[Bhedabheda]]..<ref name=":3" />

'''Bhartriprapancha''' maintained that the self and the physical universe, though finite and imperfect, are real and the two are not altogether different from the Brahman. Bhartriprapancha was criticised by [[Adi Shankara|Shankara]] in his treatises. Scholars see Bhartriprapancha as one of the earlier philosophers in the line of philosophers who teach the tenet of [[Bhedabheda]]..<ref name=":3" />

There was a long line of teachers of Vedanta before Shanka, the last among them being [[Mandan Mishra]], who regarded [[Mīmāṃsā|Mimamsa]] and Vedanta as forming a single system and advocated the combination of action and knowledge known as ''Karma-Jnana-samuchchaya-vada''. According to them, the [[Sutra|sutras]], beginning with the first [[sutra]] of [[Jaimini]] and ending with the last [[sutra]] of [[Badarayana|Badarayan]] [[Vyasa]], form one compact [[shastra]]<ref name=":1" />. The strict compartmentalization of Vedanta as different from the other orthodox Schools was the contribution of [[Adi Shankara|Shankara]].

There was a long line of teachers of Vedanta before Shanka, the last among them being [[Mandan Mishra]], who regarded [[Mīmāṃsā|Mimamsa]] and Vedanta as forming a single system and advocated the combination of action and knowledge known as ''Karma-Jnana-samuchchaya-vada''. According to them, the [[Sutra|sutras]], beginning with the first [[sutra]] of [[Jaimini]] and ending with the last [[sutra]] of [[Badarayana|Badarayan]] [[Vyasa]], form one compact [[shastra]]<ref name=":1">{{Cite book|title=A Critical Summary of Indian Philosphy|last=Sharma|first=Chandradhar|publisher=Motilal Banarsidass Publishers Pvt. Ltd.|year=2009|isbn=978-81-208-0365-7|location=Delhi|pages=211|via=}}</ref>. The strict compartmentalization of Vedanta as different from the other orthodox Schools was the contribution of [[Adi Shankara|Shankara]].

In his commentaries, Shankara mentions 99 different predecessors of his Sampradaya.{{sfn|Roodurmum|2002}} In the beginning of his commentary on the Brhadaranyaka Upanishad Shankara salutes the teachers of the Brahmavidya Sampradaya.<ref group="web">[http://www.advaita-vedanta.org/avhp/pre-sankara.html advaita-deanta.org, ''Advaita Vedanta before Sankaracarya'']</ref> The names of various important early Vedanta thinkers have been listed in the ''Siddhitraya'' by Yamunācārya (c. 1050), the ''Vedārthasamgraha'' by Rāmānuja (c. 1050–1157), and the ''Yatīndramatadīpikā'' by Śrīnivāsa-dāsa.{{sfn|Nakamura|2004|p=3}} Combined together,{{sfn|Nakamura|2004|p=3}} at least fourteen thinkers are known to have existed between the composition of the Brahman Sutras and Shankara's lifetime.{{sfn|Nakamura|2004|p=3}}{{refn|group=note|Bhartŗhari (c. 450–500), Upavarsa (c. 450–500), Bodhāyana (c. 500), Tanka (Brahmānandin) (c. 500–550), Dravida (c. 550), Bhartŗprapañca (c. 550), Śabarasvāmin (c. 550), Bhartŗmitra (c. 550–600), Śrivatsānka (c. 600), Sundarapāndya (c. 600), Brahmadatta (c. 600–700), Gaudapada (c. 640–690), Govinda (c. 670–720), Mandanamiśra (c. 670–750).{{sfn|Nakamura|2004|p=3}}}}

In his commentaries, Shankara mentions 99 different predecessors of his Sampradaya.{{sfn|Roodurmum|2002}} In the beginning of his commentary on the Brhadaranyaka Upanishad Shankara salutes the teachers of the Brahmavidya Sampradaya.<ref group="web">[http://www.advaita-vedanta.org/avhp/pre-sankara.html advaita-deanta.org, ''Advaita Vedanta before Sankaracarya'']</ref> The names of various important early Vedanta thinkers have been listed in the ''Siddhitraya'' by Yamunācārya (c. 1050), the ''Vedārthasamgraha'' by Rāmānuja (c. 1050–1157), and the ''Yatīndramatadīpikā'' by Śrīnivāsa-dāsa.{{sfn|Nakamura|2004|p=3}} Combined together,{{sfn|Nakamura|2004|p=3}} at least fourteen thinkers are known to have existed between the composition of the Brahman Sutras and Shankara's lifetime.{{sfn|Nakamura|2004|p=3}}{{refn|group=note|Bhartŗhari (c. 450–500), Upavarsa (c. 450–500), Bodhāyana (c. 500), Tanka (Brahmānandin) (c. 500–550), Dravida (c. 550), Bhartŗprapañca (c. 550), Śabarasvāmin (c. 550), Bhartŗmitra (c. 550–600), Śrivatsānka (c. 600), Sundarapāndya (c. 600), Brahmadatta (c. 600–700), Gaudapada (c. 640–690), Govinda (c. 670–720), Mandanamiśra (c. 670–750).{{sfn|Nakamura|2004|p=3}}}}

===Basic questions===

===Basic questions===

The schools of Vedānta seek to answer questions about the relation between [[Ātman (Hinduism)|atman]] and Brahman, and the relation between Brahman and the world.{{sfn|Raju|1992|p=176-177}}

The schools of Vedānta seek to answer questions about the relation between [[Ātman (Hinduism)|atman]] and Brahman, and the relation between Brahman and the world.

The schools of Vedanta are named after the relation they see between atman and Brahman:{{sfn|Raju|1992|p=177}}  

The schools of Vedanta are named after the relation they see between atman and Brahman:{{sfn|Raju|1992|p=177}}