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Updated: May 22, 2025
It began with New Thought. One discovers oriental names on the programs of New Thought conventions; the Vedanta Philosophy was expounded by East Indian speakers at the Greenacre conference in Maine in the late nineties; B.F. Mills was lecturing on Oriental Scriptures in 1907; and a lecture on the Vedanta Philosophy appears on the program of the second convention of the International Metaphysical League held in New York City in the year 1900.
For all that, Brahma is inconceivable by even those that are conversant with those declarations. Once more has Brahma been declared in the Vedanta. Brahma, however, cannot be beheld by means of acts. Whether one does any other act or not, one becomes a Brahmana by becoming the friend of all creatures.
The deities are those that preside over the eye and the other senses. The deities have no place in Kapila's system. Hence, if it is not the Vedanta, some system materially based upon Kapila's and recognising the interference of the deities, seems to be indicated. Atra is explained by Sreedhara as equivalent to "among" or "with these."
The Sanskrit colleges and monasteries of Benares number scarcely less than four thousand students, who are being trained in the Sankhyan or the Vedanta philosophy, that they may go back to their different provinces and maintain with new vigor the old faiths against the aggressions of Christianity.
Sages conversant with the means of attaining to Emancipation have spoken of two methods, viz., the Sankhya and the yoga. Amongst these, in the former, which is otherwise called the Vedanta, Renunciation has been preached with respect to silent recitation. The manner in which the acts of the Reciter observing the vow of Brahmacharya may cease, I will presently declare.
The main idea in these diverse systems the Sankhya, the Vedanta, etc. is, that the soul's notion of itself as separate from the supreme, impersonal being, is the fallen state. This duality must be overcome. Conscious of its identity with the Supreme, the soul enters into yoga, or the state of unison with the Infinite.
Some of the ideas found in the Sâṅkhya and some of the practices prescribed by the Yoga are clearly anterior to Gotama and may have contributed to his mental development, but circumspection is necessary in the use of words like Yoga, Sâṅkhya and Vedânta. If we take them to mean the doctrinal systems contained in certain sûtras, they are clearly all later than Buddhism.
These and many other similar expressions represent an evident effort to graft the materialistic conceptions of the Sankya upon the Vedanta, which is in nothing more emphatic than in denying the existence of all that is phenomenal and material.
All strive to find some metaphysical or theological formula which will reconcile these discrepant ideas, and nearly all Vishnuites profess some special variety of the Vedânta called by such names as Viśishṭâdvaita, Dvaitâdvaita, Śuddhâdvaita and so on. They differ chiefly in their definition of the relation existing between the soul and God.
Theresa Milanolla played the violin with such skill that many people thought that she must have played before her birth. There are many such instances of wonderful powers exhibited by artists and painters when they were quite young. Sankaracharya, the great commentator of the Vedanta philosophy, finished his commentary when he was twelve years old.
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