The mornings o Indian mind, are for philosophy in general and Vedanta in particular. Thus Vedanta has been the chief fountainhead of Indian thought. Accordingly it has left its impact on most of the philosophical branches of learning like saicism and the orthodox systems as well as no philosophical ones viz. Tanta, Grammar, Photonics, Literature and Culture. Although contrasting, Buddhism also has many parallels with Vedanta and therefore obviously it is interesting to study them comparing. over all, vedantic view for national development and integration is of utmost imjportance.
The basis Atavistic tenets and the above has been the theme of the present study.
Vedanta is the most dominant system of Indian philosophy because of its clarity, logical exposition metaphysical depth and the above all, the humanistic approach. Needless to say that these qualities are lacking in any other system of Indian strong. Metaphysical it is altogether weak and if samkhya is the best exponent of realism and the concept of Pralrti, it fails in presenting the correct picture of Purusa, not to make clear the state of two purusas the jna and the Ajna. The yoga also misses the logical standpoint and same is the case with the mimamsa, which in detail deals with the philosophy of Karman and the sacrifice. So far as the Vedanta is concerned, it has helping had of Nyaya on one hand and on the other, practical aspect of yoga and the philosophy of Karman of the mimamsaka to a certain extent, because of its support for the performance of religious karman for the sake of the attainment of the Brahmajnana, by the way of purification of heart, cittasddhi. Appart from its scholastic richness and laish contribution to various sustrms of philosophy the Vedanta has loaned sufficiently to the field of religion, ethics and morality , This shows the wideness as well as the philosophical pervasiveness nod the ideological influence of the Vedanta. Not only this , the Vedant is so full of vividity that it proves helpful to understand various other disciplines like Grammar, literature and rhetoric. This is evident by the fact that Grammarian like Bhatarhari, liteaturs like Bhavabuti kalidasa and sriharsa ans rhetoricians like mammata and panditaraja jagnnatha have an impact of Vedanta of the upanisads or Sanskrit.
Recounting the social and national significance of Vedanta, it thought will be appropriate to mention that because of its one soul impact theory and refutation of the outward differences and distinction in the world, the Vedanta thought is foremost from the viewpoint of national integration. In fact, an analysis of Vedanta from the standpoint of national integration is the need of the hour. Taking note of its cultural sphere, it may ugh be said that although its scope as philosophy is more wider many and so it has left its impact fairly throughout the east and the west, its religious and cultural impression has also been comp remarkable, and particularly in south-east Asia because of the social, religious and cultural equation in the area and also the of territorial affiliation. The present study aims at presenting an analytical and comparative study regarding the above points and some more vexed problems of Vedanta like the notion of Advaita and I-sense. How the I-sense, regarding the Advaita is possible, is a significant problem of the Advaitin, for the legitimacy of 'I' which denotes Antabkarana as Brahman, (in Aham Brahmasmical) seems to be complicatedly justifiable. Likewise the nature of Vedantie impact on Bhartrhari's Vakyapadiya, is further curiously notewerthy, while he uses the two terms, Vivarta and Parinama in the Vakyapadiya. Furthermore, though at the doctrinal level, the difference between Vedanta and Buddhism is clear, nevertheless it seems to be controversial to some scholars and has led them to misconceive that Sankara was a crypto-Buddhist. Therefore the treatment of the above problems needs a fresh approach and interpretation for making up the full-fledged picture of Vedanta. To some, because of its ancient Characteristic and traditional approach, the Vedanta might be out of date and fashion, but it is not true, as it has been proved by the fresh Vedantic approach and analysis by Rama Krsna Paramahanisa, Vivekananda, Aravinda Ghosa, Maharsi Ramana and to a certain extent Mahatma Gandhi, Tagore, Radhakrishnan and some others, who are called modern thinkers of Vedanta. Really speaking it has been my endeavour to take in view the aforesaid problems and to treat them, which have been puzzling my mind since my beginning of the Vedantic studies, three decades back. For the authenticity and authority, it can be said that the original Sanskrit texts and my own assessment is the basis of the present study.
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