The term Vedanta implies in Sanskrit the "end" (anta) of the Vedas, the earliest sacrosanct writing of India. It applies to the Upanishads, which were elaborations of the Vedas, and to the school that emerged from the review (mimamsa) of the Upanishads. Consequently, Vedanta is likewise alluded to as Vedanta Mimamsa ("Reflection on Vedanta"), Uttara Mimamsa ("Reflection on the Latter Part of the Vedas"), and Brahma Mimamsa ("Reflection on Brahman"). The three principal Vedanta texts are the Upanishads (the most preferred being the more extended and more established ones like the Brihadaranyaka, the Chandogya, the Taittiriya, and the Katha); the Brahma-sutras (likewise called Vedanta-sutras), which are extremely short, even single word translations of the regulation of the Upanishads; and the Bhagavadgita ("Song of the Lord"), which, given its colossal ubiquity, was drawn upon for support to the teachings found in the Upanishads.
No single understanding of the texts arose, and a few schools of Vedanta were created, separated by their origination of the idea of the relationship, and the level of identity, between the timeless core of the singular self (atman) and absolute being (brahman). Those originations range from the non-dualism (Advaita) of the eighth-century savant Shankara to the belief in a higher power (Vishishtadvaita; in a real sense, "Qualified Non-dualism") of the eleventh twelfth-century scholar Ramanuja and the dualism (Dvaita) of the thirteenth-century mastermind Madhva. The Vedanta schools do, in any case, do share some similar convictions: the out of body experience (samsara) and the attractiveness of release from the continuous cyclical pattern of resurrections; the power of the Veda on the method for release; that Brahman is both the material (upadana) and the instrumental (nimitta) reason for the world; and that one's own self (atman) is the agent of its own actions (karma) and thusly the beneficiary of the natural products (phala), or the end result, of actions.
Advaita Vedanta thinks about the Self or Brahman as the Supreme Reality. It is unadulterated awareness (cinmatra) and of the type of Knowledge (svarupa jnana). The brain is a simple instrument without mindfulness and grasps the items by making assumptions about their mode (vritti). But without help from anyone else, it is latent and is lit up by the Self. The information on the world is false in light of the fact that it changes with time. What is valid is the information on the Self (atmajnana) or the most noteworthy information (Brahmavidya). Advaita Vedanta sees no differentiation between Brahman and Atman, the singular Self. Atman in the body is additionally Brahman as it were. Brahman can't be known in a sane frame of mind, as what he isn't.
Q1. Does Vedanta believe in the existence of God?
In Vedanta (one of the six universal schools of the Hindu way of thinking), God is alluded to as "Brahman," and "Brahman" signifies huge or limitless. In this way, Brahman isn't restricted by time, and that implies it is everlasting. It isn't restricted by space, and that implies it is all around us.
Q2. What should be a Hindu’s aim in life according to Vedanta?
As indicated by Hinduism, the significance (motivation behind) life is four- to accomplish Dharma, Artha, Kama, and Moksha. The first, dharma, means to act temperately and honestly. That is, it means to act ethically and morally all through one's life. The second significance of life as per Hinduism is Artha, which alludes to the quest for riches and great success in one's life. Significantly, one should remain inside the limits of dharma while chasing after these riches and success (for example one should not advance external moral and moral grounds to do such). The third motivation behind a Hindu's life is to look for the Kama. In straightforward terms, Kama can be characterized as getting pleasure from life. The fourth and last sign of life as per Hinduism is Moksha, illumination. It is viewed as the main importance of life and offers such compensations as freedom from the resurrection, self-acknowledgment, illumination, or solidarity with God.
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