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Line 235: − + − + − − Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The chief of these schools are three known as − * Advaita (non-dualism) given by Sri Shankaracharya − * Visishta Dvaita advocated by Sri Ramanuja − * Dvaita associated with Sri Madhvacharya − The vagueness of Upanishadic teaching is particularly in reference to the relation of Brahman to the individual soul and the physical universe on the other hand. − − == Unity in Indian Sadhana == − Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />
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Through the highest moral elevation a man may attain absolute dispassion towards world-experiences and retire in body, mind and speech from all worldly concerns. When the mind is so purified the Self shines in its true light and its true nature is rightly conceived. When this once done the self can never again be associated with passion or ignorance. Self at this stage ultimately dissociates from ''Chitta'', which is the root of all emotions, ideas and actions. Thus, emancipated the self forever conquers all sorrow.<ref name=":12" />
Through the highest moral elevation a man may attain absolute dispassion towards world-experiences and retire in body, mind and speech from all worldly concerns. When the mind is so purified the Self shines in its true light and its true nature is rightly conceived. When this once done the self can never again be associated with passion or ignorance. Self at this stage ultimately dissociates from ''Chitta'', which is the root of all emotions, ideas and actions. Thus, emancipated the self forever conquers all sorrow.<ref name=":12" />
== Unity in Indian Sadhana ==
Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />
== Brief Description of Shad Darshanas ==
== Brief Description of Shad Darshanas ==
Here we attempt to give a brief outline about the six schools of Indian philosophy. It may be noted that all the topics will be covered in a detailed manner under respective individual headings. We see that each school has its own characteristic points (such as Mahat and Ahamkara of Sankhya, Padarthas of Vaiseshika etc) all the while presenting arguments in agreement with and refuting some of their principles.
Here we attempt to give a brief outline about the six schools of Indian philosophy. It may be noted that all the topics will be covered in a detailed manner under respective individual headings. We see that each school has its own characteristic points (such as Mahat and Ahamkara of Sankhya, Padarthas of Vaiseshika etc) all the while presenting arguments in agreement with and refuting some of their principles.
* Kumarila's explanation of error is nearly the same as Nyaya-Vaiseshika. He admits that in error, knowledge partly strays from reality and misrepresents it (anyatha-khyati).
* Kumarila's explanation of error is nearly the same as Nyaya-Vaiseshika. He admits that in error, knowledge partly strays from reality and misrepresents it (anyatha-khyati).
* Prabhakara's explanation substitutes Kumarila's positive view of error to a negative one. He explains error as one of omission (akhyati) and not as one of commission (anyatha-khyati).<ref name=":32" />
* Prabhakara's explanation substitutes Kumarila's positive view of error to a negative one. He explains error as one of omission (akhyati) and not as one of commission (anyatha-khyati).
=== Uttara Mimamsa or Vedanta ===
=== Uttara Mimamsa or Vedanta ===
The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen.
The final systemization
==References==
==References==
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