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Vedanta thus, studies the above aspects in detail, as different schools of thought have proposed a different interpretation of reality and creation of the universe.
Vedanta thus, studies the above aspects in detail, as different schools of thought have proposed a different interpretation of reality and creation of the universe.
=== Reality as Existence - Ontology in Vedanta ===
The quest of knowledge is the search for truth;the aim of philosophy is to discover Truth in its totality. It is well known that the six schools of Darshana shastras are the six gateways of knowledge. While [[Pramana (प्रमाणम्)|pramanas]] like [[perception]] and inference give us relative truth, that which takes us to the absolutely real and the absolutely true is only the testimony of [[Shruti (श्रुतिः)|Shrutis]]. Metaphysics, it is said ,"sets itself more systematically than any other science, to ask what after all is meant by being real."<ref>A. E.Taylor - Elements of Metaphysics</ref> It is defined as an enquiry into the meaning of reality. Aristotle calls it a science of being. So ontology, a term for the doctrine of Being, according to Vedanta may be defined in two ways.
- '''svarupa lakshana''' where one may directly state the essential characteristics or nature of an object (permanent nature)
- t'''atastha lakshana''' where one may distinguish an object from the rest by mentioning its accidental attributes (temporary nature)
For example, we can describe the essential nature of a house which is present in it so long as it lasts and distinguishes it from the rest. A house may also be demarcated from the rest by the accidental qualification of a crow perching on its roof, an attribute that marks the house only for a specific time and distinguishes it from the rest for a temporary period of time. The search for reality in the Upanishads and other texts, rests on the concept and characteristics of Brahman. <ref>Mahadevan, T. M. P. (1957) ''The Philosophy of Advaita with special reference to Bharatitirtha Vidyaranya'' Madras: Ganesh & Co., Pvt. Ltd.</ref>
=== Right Knowledge ===
=== Right Knowledge ===
The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />
The nature of any system is largely determined by its methodology. Both Indian and western systems employ the objective and subjective methods in their approach to Truth. The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />
Traditional Vedanta considers scriptural evidence, Vedas or Shabda pramāna, as the most authentic means of knowledge, while [[perception]], or pratyaksa, and logical inference, or Anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes it irreconcilable with Mimamsa.
Traditional Vedanta considers scriptural evidence, Vedas or Shabda pramāna, as the most authentic means of knowledge, while [[perception]], or pratyaksa, and logical inference, or Anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes it irreconcilable with Mimamsa.