Vedanta


Vedanta or Uttara Mīmāṃsā is one of the six schools of Hindu philosophy. Literally meaning "end of the Vedas", Vedanta reflects ideas that emerged from the speculations and philosophies contained in the Upanishads, specifically, knowledge and liberation. Vedanta contains many sub-traditions, ranging from dualism to non-dualism, all of which developed on the basis of a common textual connection called the Prasthanatrayi: the Upanishads, the Brahma Sutras and the Bhagavad Gita.
All Vedanta schools, in their deliberations, concern themselves but differ in their views regarding ontology, soteriology and epistemology.
Some of the better known sub-traditions of Vedanta include:
;Advaita Darshan: established by Adi Shankara
;Vishishtadvaita Darshan: established by Ramanujacharya
;Dvaita Darshan: established by Madhvacharya
;Bhedabheda Darshan: established by Nimbarkacharya
;Shuddhadvaita Darshan: established by Vallabhacharya
;Achintyabhedabheda Darshan: established by Chaitanya Mahaprabhu
;Akshar-Purushottam Darshan:established by Shastriji Maharaj

Etymology and nomenclature

The word Vedanta is made of two words :
The word Vedanta literally means the end of the Vedas and originally referred to the Upanishads. Vedanta is concerned with the or knowledge section of the vedas which is called the Upanishads. The denotation of Vedanta subsequently widened to include the various philosophical traditions based on to the Prasthanatrayi.
The Upanishads may be regarded as the end of Vedas in different senses:
  1. These were the last literary products of the Vedic period.
  2. These mark the culmination of Vedic thought.
  3. These were taught and debated last, in the Brahmacharya stage.
Vedanta is one of the six orthodox schools of Indian philosophy. It is also called Uttara Mīmāṃsā, which means the 'latter enquiry' or 'higher enquiry'; and is often contrasted with Pūrva Mīmāṃsā, the 'former enquiry' or 'primary enquiry'. Pūrva Mīmāṃsā deals with the karmakāṇḍa or ritualistic section in the Vedas.

History

The Upanishads present an associative philosophical inquiry in the form of identifying various doctrines and then presenting arguments for or against them. They form the basic texts and Vedanta interprets them through rigorous philosophical exegesis. Varying interpretations of the Upanishads and their synthesis, the Brahma Sutras, led to the development of different schools of Vedanta over time of which three, four, five or six are prominent.
  1. Bhedabheda, as early as the 7th century CE, or even the 4th century CE. Some scholars are inclined to consider it as a "tradition" rather than a school of Vedanta.
  2. * Upadhika, founded by Bhaskara in the 9th Century CE
  3. * Svabhavikabhedabheda or Dvaitādvaita, founded by Nimbarka in the 7th century CE
  4. * Achintya Bheda Abheda, founded by Chaitanya Mahaprabhu
  5. Advaita, many scholars of which most prominent are Gaudapada and Adi Shankaracharya
  6. Vishishtadvaita, prominent scholars are Nathamuni, Yāmuna and Ramanuja
  7. Dvaita, founded by Madhvacharya
  8. Suddhadvaita, founded by Vallabha
  9. Akshar-Pushottam Darshan founded by Swaminarayan and propounded by Shastriji Maharaj
The history of Vedanta is divided into two periods: one prior to the composition of the Brahma Sutras and the other encompassing the schools that developed after the Brahma Sutras were written.

Before the ''Brahma Sutras''

Little is known of schools of Vedanta existing before the composition of the Brahma Sutras. It is clear that Badarayana, the writer of Brahma Sutras, was not the first person to systematize the teachings of the Upanishads, as he quotes six Vedantic teachers before him – Ashmarathya, Badari, Audulomi, Kashakrtsna, Karsnajini and Atreya. References to other early Vedanta teachers – Brahmadatta, Sundara, Pandaya, Tanka and Dravidacharya – are found in secondary literature of later periods. The works of these ancient teachers have not survived, but based on the quotes attributed to them in later literature, Sharma postulates that Ashmarathya and Audulomi were Bhedabheda scholars, Kashakrtsna and Brahmadatta were Advaita scholars, while Tanka and Dravidacharya were either Advaita or Vishistadvaita scholars.

''Brahma Sutras''

summarized and interpreted teachings of the Upanishads in the Brahma Sutras, also called the Vedanta Sutra, possibly "written from a Bhedābheda Vedāntic viewpoint." Badarayana summarized the teachings of the classical Upanishads and refuted the rival philosophical schools in ancient India. The Brahma Sutras laid the basis for the development of Vedanta philosophy.
Though attributed to Badarayana, the Brahma Sutras were likely composed by multiple authors over the course of hundreds of years. The estimates on when the Brahma Sutras were complete vary, with Nakamura in 1989 and Nicholson in his 2013 review stating, that they were most likely compiled in the present form around 400–450 CE. Isaeva suggests they were complete and in current form by 200 CE, while Nakamura states that "the great part of the Sutra must have been in existence much earlier than that."
The book is composed of four chapters, each divided into four quarters or sections. These sutras attempt to synthesize the diverse teachings of the Upanishads. However, the cryptic nature of aphorisms of the Brahma Sutras have required exegetical commentaries. These commentaries have resulted in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own commentary.

Between the ''Brahma Sutras'' and Adi Shankara

Little with specificity is known of the period between the Brahma Sutras and Adi Shankara. Only two writings of this period have survived: the Vākyapadīya, written by Bhartṛhari, and the Kārikā written by Gaudapada.
Shankara mentions 99 different predecessors of his school in his commentaries. A number of important early Vedanta thinkers have been listed in the Siddhitraya by Yamunācārya, the Vedārthasamgraha by Rāmānuja, and the Yatīndramatadīpikā by Śrīnivāsa Dāsa. At least fourteen thinkers are known to have existed between the composition of the Brahma Sutras and Shankara's lifetime.
A noted scholar of this period was Bhartriprapancha. Bhartriprapancha maintained that the Brahman is one and there is unity, but that this unity has varieties. Scholars see Bhartriprapancha as an early philosopher in the line who teach the tenet of Bhedabheda.

Gaudapada, Adi Shankara and Advaita Vedanta

Gaudapada, was the teacher or a more distant predecessor of Govindapada, the teacher of Adi Shankara. Shankara is widely considered as the apostle of Advaita Vedanta. Gaudapada's treatise, the ' – also known as the ' or the ' – is the earliest surviving complete text on Advaita Vedanta.
Gaudapada's ' relied on the Mandukya, Brihadaranyaka and Chhandogya Upanishads. In the ', Advaita is established on rational grounds independent of scriptural revelation; its arguments are devoid of all religious, mystical or scholastic elements. Scholars are divided on a possible influence of Buddhism on Gaudapada's philosophy. The fact that Shankara, in addition to the Brahma Sutras, the principal Upanishads and the Bhagvad Gita, wrote an independent commentary on the ' proves its importance in literature.
Adi Shankara, elaborated on Gaudapada's work and more ancient scholarship to write detailed commentaries on the Prasthanatrayi and the '. The Mandukya Upanishad and the ' have been described by Shankara as containing "the epitome of the substance of the import of Vedanta". It was Shankara who integrated Gaudapada work with the ancient Brahma Sutras, "and give it a locus classicus" alongside the realistic strain of the Brahma Sutras. His interpretation, including works ascribed to him, has become the normative interpretation of Advaita Vedanta.
A noted contemporary of Shankara was Maṇḍana Miśra, who regarded Mimamsa and Vedanta as forming a single system and advocated their combination known as Karma-jnana-samuchchaya-vada. The treatise on the differences between the Vedanta school and the Mimamsa school was a contribution of Adi Shankara. Advaita Vedanta rejects rituals in favor of renunciation, for example.

Ramanuja and Vishishtadvaita Vedanta

Rāmānuja was the most influential philosopher in the Vishishtadvaita tradition. As the philosophical architect of Vishishtadvaita, he taught qualified non-dualism. Ramanuja's teacher, Yadava Prakasha, followed the Advaita monastic tradition. Tradition has it that Ramanuja disagreed with Yadava and Advaita Vedanta, and instead followed Nathamuni and Yāmuna. Ramanuja reconciled the Prasthanatrayi with the theism and philosophy of the Vaishnava Alvars poet-saints. Ramanuja wrote a number of influential texts, such as a bhasya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.
Ramanuja presented the epistemological and soteriological importance of bhakti, or the devotion to a personal God as a means to spiritual liberation. His theories assert that there exists a plurality and distinction between Atman and Brahman, while he also affirmed that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman. Vishishtadvaiata provides the philosophical basis of Sri Vaishnavism.
Ramanuja was influential in integrating Bhakti, the devotional worship, into Vedanta premises.

Madhva and Dvaita

was propounded by Madhvacharya. He presented the opposite interpretation of Shankara in his Dvaita, or dualistic system. In contrast to Shankara's non-dualism and Ramanuja's qualified non-dualism, he championed unqualified dualism. Madhva wrote commentaries on the chief Upanishads, the Bhagavad Gita and the Brahma Sutra.
Madhva started his Vedic studies at age seven, joined an Advaita Vedanta monastery in Dwarka, studied under guru Achyutrapreksha, frequently disagreed with him, left the Advaita monastery, and founded Dvaita. Madhva and his followers Jayatirtha and Vyasatirtha, were critical of all competing Hindu philosophies, Jainism and Buddhism, but particularly intense in their criticism of Advaita Vedanta and Adi Shankara.
Dvaita Vedanta is theistic and it identifies Brahman with Narayana, or more specifically Vishnu, in a manner similar to Ramanuja's Vishishtadvaita Vedanta. But it is more explicitly pluralistic. Madhva's emphasis for difference between soul and Brahman was so pronounced that he taught there were differences between material things; between material things and souls; between material things and God; between souls; and between souls and God. He also advocated for a difference in degrees in the possession of knowledge. He also advocated for differences in the enjoyment of bliss even in the case of liberated souls, a doctrine found in no other system of Indian philosophy.

[Bochasanwasi Akshar Purushottam Swaminarayan Sanstha] and Akshar-Purushottam Darshan

The Akshar-Purushottam Darshan was revealed by Bochasanwasi Akshar Purushottam Swaminarayan Sanstha. This sanstha is known to be emergerd out and is independent of the Original Swaminarayan Sampraday. Followers of BAPS believe Lord Swaminarayan to be the manifest form of Parabrahman Purushottam. His sermons, many of which were compiled during his lifetime as the Vachanamrut, thus serve as a direct revelation of Akshar-Purushottam Darshan. Although Swaminarayan did not author a commentary on the Prasthantrayi, by the instructions, blessings and guidance of Pramukh Swami Maharaj, Bhadreshdas Swami composed the Swaminarayan-Bhashya, a five-volume comprehensive commentary on all three sacred texts of the Prasthāntrayi, i.e. the Brahmasutras, the ten principal Upanishads, and the Bhagavad Gita, based on the teachings of their successive gurus. With the blessings of Mahant Swami Maharaj, Bhadreshdas Swami also authored a vāda-grantha entitled Swaminarayan-Siddhanta-Sudha. These texts substantiate Bochasanwasi Akshar Purushottam Swaminarayan Sanstha's Akshar-Purushottam Darshan from a scholarly perspective.
The primary sources of Akshar-Purushottam Darshan are the BAPS version of the Vachanamrut, which is a compilation of 273 oral discourses delivered by Swaminarayan that were documented by his senior followers during his lifetime; the Vedaras, a comprehensive letter written to his monastic followers explicating his doctrine and providing moral instructions; and the Swamini Vato, a collection of oral commentaries delivered by Gunatitanand Swami, who was Swaminarayan's senior disciple and his successor as guru in the lineage of the Bochasanwasi Akshar Purushottam Sanstha. Other sources clarifying Akshar-Purushottam Darshan include Bhagatji Maharaj, Shastriji Maharaj, Yogiji Maharaj, Pramukh Swami Maharaj and Mahant Swami Maharaj who in order are successors to Gunatitanand Swami as Guru in the BAPS Swaminarayan tradition.
Spiritual seekers believe that they can achieve moksha, or freedom from the cycle of birth and death, by becoming aksharrup, that is, by attaining qualities similar to Akshar and worshiping Purushottam. The enlightened guru is always manifest on earth and is a form of Aksharbrahman, which is an eternal entity above the influence of maya, or worldly attachments and imperfections. By associating with and understanding that Aksharbrahman guru, alternatively referred to as the Satpurush, Ekantik Bhakta or Ekantik Sant, spiritual seekers can transcend the influences of maya and attain spiritual perfection.

Overview of the schools of Vedanta

Schools propounding Non-dualism

Advaita school

Advaita Vedanta espouses non-dualism and monism. Brahman is held to be the sole unchanging metaphysical reality and identical to the individual Atman. The physical world, on the other hand, is always-changing empirical Maya. The absolute and infinite Atman-Brahman is realized by a process of negating everything relative, finite, empirical and changing.
The school accepts no duality, no limited individual souls, and no separate unlimited cosmic soul. All souls and their existence across space and time are considered to be the same oneness. Spiritual liberation in Advaita is the full comprehension and realization of oneness, that one's unchanging Atman is the same as the Atman in everyone else, as well as being identical to Brahman.

Vishishtadvaita

Vishishtadvaita asserts that Jivatman and Brahman are different, a difference that is never transcended. With this qualification, Ramanuja also affirmed monism by saying that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman. Vishishtadvaita, like Advaita, is a non-dualistic school of Vedanta in a qualified way, and both begin by assuming that all souls can hope for and achieve the state of blissful liberation. On the relation between the Brahman and the world of matter, Vishishtadvaita states both are two different absolutes, both metaphysically true and real, neither is false or illusive, and that saguna Brahman with attributes is also real. Ramanuja states that God, like man, has both soul and body, and the world of matter is the glory of God's body. The path to Brahman, according to Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of the personal god.
Vinayak Sakaram Ghate of Bhandarkar Oriental Research Institute which has one of the largest collections of rare book manuscripts of India has analysed the Brahma Sutra commentaries of Nimbarka, Ramanuja, Vallabha, Adi Shankara and Madhvacharya in detail and has written the complete analysis with conclusion that Nimbarka's and Ramanuja's commentaries give the closest meaning of the Brahma Sutras taking into account of both kinds of Sutras, those which speak of oneness and those which speak of difference. He has also concluded that the commentaries of Shankara and Madhva give skewed interpretations when dealing with those sutras which deal with difference and oneness respectively.

Shuddhādvaita

Shuddhadvaita states that the entire universe is real and is subtly Brahman only in the form of Krishna. Vallabhacharya, the propounder of this philosophy, agreed with Advaita Vedanta's ontology, but emphasized that prakriti is not separate from the Brahman, but just another manifestation of the latter. Everything, everyone, everywhere – soul and body, living and non-living, jiva and matter – is the eternal Krishna. The way to Krishna, in this school, is bhakti. Vallabha opposed renunciation of monistic sannyasa as ineffective and advocates the path of devotion rather than knowledge. The goal of bhakti is to turn away from ego, self-centered-ness and deception, and to turn towards the eternal Krishna in everything continually offering freedom from samsara.

Akshar-Purushottam Darshan

Revealed by Bochasanwasi Akshar Purushottam Swaminarayan Sanstha . Swaminarayan's philosophy centres around the existence of five eternal realities, as stated in two of his sermons documented in the Vachanamrut, Gadhada 1.7 and Gadhada 3.10: “Puruṣottama Bhagavān, Akṣarabrahman, māyā, īśvara and jīva – these five entities are eternal." One of the key distinguishing factors from other schools of Vedanta is the inclusion of ‘Akshar’ as a specific metaphysical entity. It is thus ontologically distinct from Purushottam. Bhadreshdas Swami composed the Swaminarayan-Bhashya, a five-volume comprehensive commentary on all three sacred texts of the Prasthāntrayi based on the teachings of the gurus of Bochasanwasi Akshar Purushottam Swaminarayan Sanstha.

School propounding Dualism - Dvaita

This school is based on the premise of dualism. Atman and Brahman are understood as two completely different entities. Brahman is the creator of the universe, perfect in knowledge, perfect in knowing, perfect in its power, and distinct from souls, distinct from matter. In Dvaita Vedanta, an individual soul must feel attraction, love, attachment and complete devotional surrender to Vishnu for salvation, and it is only His grace that leads to redemption and salvation. Madhva believed that some souls are eternally doomed and damned, a view not found in Advaita and Vishishtadvaita Vedanta. While the Vishishtadvaita Vedanta asserted "qualitative monism and quantitative pluralism of souls", Madhva asserted both "qualitative and quantitative pluralism of souls".

Schools propounding Bhedabheda

Bhedābheda means "difference and non–difference" and is more a tradition than a school of Vedanta. The schools of this tradition emphasize that the individual self is both different and not different from Brahman. Notable figures in this school are Bhartriprapancha, Bhāskara, Ramanuja's teacher Yādavaprakāśa, Nimbārka who founded the Dvaitadvaita school, Caitanya who founded the Achintya Bheda Abheda school and Vijñānabhikṣu.

Upadhika

Bhaskara, in postulating Upadhika, considers both identity and difference to be equally real. As the causal principle, Brahman is considered non-dual and formless pure being and intelligence. The same Brahman, manifest as events, becomes the world of plurality. is Brahman limited by the mind. Matter and its limitations are considered real, not a manifestation of ignorance. Bhaskara advocated bhakti as dhyana directed toward the transcendental Brahman. He refuted the idea of Maya and denied the possibility of liberation in bodily existence.

Dvaitādvaita

propounded Dvaitādvaita, based upon Bhedābheda as was taught by Bhāskara. Brahman, souls ' and matter or the universe ' are considered as three equally real and co-eternal realities. Brahman is the controller ', the soul is the enjoyer ', and the material universe is the object enjoyed '. The Brahman is Krishna, the ultimate cause who is omniscient, omnipotent, all-pervading Being. He is the efficient cause of the universe because, as Lord of Karma and internal ruler of souls, He brings about creation so that the souls can reap the consequences of their karma. God is considered to be the material cause of the universe because creation was a manifestation of His powers of soul ' and matter '; creation is a transformation ' of God's powers. He can be realized only through a constant effort to merge oneself with His nature through meditation and devotion.

Achintya-Bheda-Abheda

was the prime exponent of Achintya-Bheda-Abheda. In Sanskrit achintya means 'inconceivable'. Achintya-Bheda-Abheda represents the philosophy of "inconceivable difference in non-difference", in relation to the non-dual reality of Brahman-Atman which it calls, svayam bhagavan. The notion of "inconceivability" is used to reconcile apparently contradictory notions in Upanishadic teachings. This school asserts that Krishna is Bhagavan of the bhakti yogins, the Brahman of the jnana yogins, and has a divine potency that is inconceivable. He is all-pervading and thus in all parts of the universe, yet he is inconceivably more. This school is at the foundation of the Gaudiya Vaishnava religious tradition.

Vedanta philosophy

The important approaches followed by the most noted proponents of different schools of Vedanta are summarized below:
;To theorize that the soul and the physical universe are both identical with and different from Brahman: This view is held by Bhartriprapancha.
;To place non-dualistic ideas in the most important place, relegating dualistic ideas to an interim position: This approach is followed by Shankara.
;To theorize that non-dualism is qualified by difference: This is Ramanuja's approach.
;To emphasize dualism, discrediting and offering an alternative explanation of non-dualistic ideas: This is from Madhva.
Sivananda gives the following explanation:

Common features

Despite their differences, all schools of Vedanta share some common features:
Vedanta philosophies discuss three fundamental metaphysical categories and the relations between the three.
  1. Brahman or Ishvara: the ultimate reality
  2. Ātman or Jivātman: the individual soul, self
  3. Prakriti/Jagat: the empirical world, ever-changing physical universe, body and matter

    Brahman / Ishvara - Conceptions of the Supreme Reality

Shankara, in formulating Advaita, talks of two conceptions of Brahman: The higher Brahman as undifferentiated Being, and a lower Brahman endowed with qualities as the creator of the universe.
Ramanuja, in formulating Vishishtadvaita Vedanta, rejects nirguṇa – that the undifferentiated Absolute is inconceivable – and adopts a theistic interpretation of the Upanishads, accepts Brahman as Ishvara, the personal God who is the seat of all auspicious attributes, as the One reality. The God of Vishishtadvaita is accessible to the devotee, yet remains the Absolute, with differentiated attributes.
Madhva, in expounding Dvaita philosophy, maintains that Vishnu is the supreme God, thus identifying the Brahman, or absolute reality, of the Upanishads with a personal god, as Ramanuja had done before him. Nimbarka, in his dvaitadvata philosophy, accepted the Brahman both as nirguṇa and as saguṇa. Vallabha, in his shuddhadvaita philosophy, not only accepts the triple ontological essence of the Brahman, but also His manifestation as personal God, as matter and as individual souls.

Relation between Brahman and Jiva / Atman

The schools of Vedanta differ in their conception of the relation they see between Ātman / Jivātman and Brahman / Ishvara:

Epistemology

Pramana

Pramāṇa literally means "proof", "that which is the means of valid knowledge". It refers to epistemology in Indian philosophies, and encompasses the study of reliable and valid means by which human beings gain accurate, true knowledge. The focus of Pramana is the manner in which correct knowledge can be acquired, how one knows or does not know, and to what extent knowledge pertinent about someone or something can be acquired. Ancient and medieval Indian texts identify six pramanas as correct means of accurate knowledge and truths:
  1. Pratyakṣa
  2. Anumāṇa
  3. Upamāṇa
  4. Arthāpatti
  5. Anupalabdi
  6. Śabda.
The different schools of Vedanta have historically disagreed as to which of the six are epistemologically valid. For example, while Advaita Vedanta accepts all six pramanas, Vishishtadvaita and Dvaita accept only three pramanas.
Advaita considers Pratyakṣa as the most reliable source of knowledge, and Śabda, the scriptural evidence, is considered secondary except for matters related to Brahman, where it is the only evidence. In Vishistadvaita and Dvaita, Śabda, the scriptural testimony, is considered the most authentic means of knowledge instead.

Theories of cause and effect

All schools of Vedanta subscribe to the theory of Satkāryavāda, which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support Parinamavada, the idea that the world is a real transformation of Brahman. According to, "the Brahma Sutras espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view, Vivartavada, which says that the effect, the world, is merely an unreal transformation of its cause, Brahman.

Influence

Hindu traditions

Vedanta, adopting ideas from other orthodox schools, became the most prominent school of Hinduism. Vedanta traditions led to the development of many traditions in Hinduism. Sri Vaishnavism of south and southeastern India is based on Ramanuja's Vishishtadvaita Vedanta. Ramananda led to the Vaishnav Bhakti Movement in north, east, central and west India. This movement draws its philosophical and theistic basis from Vishishtadvaita. A large number of devotional Vaishnavism traditions of east India, north India, west and central India are based on various sub-schools of Bhedabheda Vedanta. Advaita Vedanta influenced Krishna Vaishnavism in the northeastern state of Assam. The Madhva school of Vaishnavism found in coastal Karnataka is based on Dvaita Vedanta.
Āgamas, the classical literature of Shaivism, though independent in origin, show Vedanta association and premises. Of the 92 Āgamas, ten are texts, eighteen, and sixty-four texts. While the Bhairava Shastras are monistic, Shiva Shastras are dualistic. finds the link between Gaudapada's Advaita Vedanta and Kashmir Shaivism evident and natural. Tirumular, the Tamil Shaiva Siddhanta scholar, credited with creating "Vedanta–Siddhanta", stated, "becoming Shiva is the goal of Vedanta and Siddhanta; all other goals are secondary to it and are vain."
Shaktism, or traditions where a goddess is considered identical to Brahman, has similarly flowered from a syncretism of the monist premises of Advaita Vedanta and dualism premises of Samkhya–Yoga school of Hindu philosophy, sometimes referred to as Shaktadavaitavada.

Neo-Vedanta

Neo-Vedanta, variously called as "Hindu modernism", "neo-Hinduism", and "neo-Advaita", is a term that denotes some novel interpretations of Hinduism that developed in the 19th century, presumably as a reaction to the colonial British rule. writes that these notions accorded the Hindu nationalists an opportunity to attempt the construction of a nationalist ideology to help unite the Hindus to fight colonial oppression. Western orientalists, in their search for its "essence", attempted to formulate a notion of "Hinduism" based on a single interpretation of Vedanta as a unified body of religious praxis. This was contra-factual as, historically, Hinduism and Vedanta had always accepted a diversity of traditions. asserts that the neo-Vedantic theory of "overarching tolerance and acceptance" was used by the Hindu reformers, together with the ideas of Universalism and Perennialism, to challenge the polemic dogmatism of Judaeo-Christian-Islamic missionaries against the Hindus.
The neo-Vedantins argued that the six orthodox schools of Hindu philosophy were perspectives on a single truth, all valid and complementary to each other. sees these interpretations as incorporating western ideas into traditional systems, especially Advaita Vedanta. It is the modern form of Advaita Vedanta, states, the neo-Vedantists subsumed the Buddhist philosophies as part of the Vedanta tradition and then argued that all the world religions are same "non-dualistic position as the philosophia perennis", ignoring the differences within and outside of Hinduism. According to, neo-Vedanta is Advaita Vedanta which accepts universal realism:
A major proponent in the popularization of this Universalist and Perennialist interpretation of Advaita Vedanta was Vivekananda, who played a major role in the revival of Hinduism. He was also instrumental in the spread of Advaita Vedanta to the West via the Vedanta Society, the international arm of the Ramakrishna Order.

Criticism of Neo-Vedanta label

writes that the attempts at integration which came to be known as neo-Vedanta were evident as early as between the 12th and the 16th century−
Matilal criticizes Neo-Hinduism as an oddity developed by West-inspired Western Indologists and attributes it to the flawed Western perception of Hinduism in modern India. In his scathing criticism of this school of reasoning, says:

Influence on Western thinkers

An exchange of ideas has been taking place between the western world and Asia since the late 18th century as a result of colonization of parts of Asia by Western powers. This also influenced western religiosity. The first translation of Upanishads, published in two parts in 1801 and 1802, significantly influenced Arthur Schopenhauer, who called them the consolation of his life. He drew explicit parallels between his philosophy, as set out in The World as Will and Representation, and that of the Vedanta philosophy as described in the work of Sir William Jones. Early translations also appeared in other European languages. Influenced by Śaṅkara's concepts of Brahman and māyā, Lucian Blaga often used the concepts marele anonim and cenzura transcendentă in his philosophy.

Reception

According to, the Vedanta school has had a historic and central influence on Hinduism:
Frithjof Schuon summarizes the influence of Vedanta on Hinduism as follows:
states,

Similarities with Spinoza's philosophy

German Sanskritist Theodore Goldstücker was among the early scholars to notice similarities between the religious conceptions of the Vedanta and those of the Dutch Jewish philosopher Baruch Spinoza, writing that Spinoza's thought was
Max Müller noted the striking similarities between Vedanta and the system of Spinoza, saying,
Helena Blavatsky, a founder of the Theosophical Society, also compared Spinoza's religious thought to Vedanta, writing in an unfinished essay,

Published sources

Web-sources

*