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He performed sacrifices, and was self-restrained and intelligent, devoted to Brahmanas and Truth. He never humiliated others, and was charitable, and learned in the Vedas and the Vedanta. The celestial river Narmada, auspicious and sacred and of cool waters, in her own nature, O Bharata, courted him.

Those systems make it their basis and first principle: in the Vedânta the temperament is the same but the emphasis and direction of the thought are different. The Sâṅkhya looks at the world and says that salvation lies in escape into something which has nothing in common with it.

There is not much more that can be said of them all in common, for the Vedânta ignores matter and the Sâṅkhya ignores God, but they all share a conviction which presents difficulties to Europeans. It is that the state in which the mind ceases to think discursively and is concentrated on itself is not only desirable but the summum bonum.

It is remarkable that the test of orthodoxy should have been the acceptance of the authority of the Veda and not a confession of some sort of theism. But on this the Brahmans did not insist. The Vedânta is truly and intensely pantheistic or theistic, but in the other philosophies the Supreme Being is either eliminated or plays a small part.

Such is Wagner's pessimism; it is the pessimism of the Vedanta philosophy; that is to say, it is most clearly formulated in that system, and in the Upanishads upon which it rests, but really it is the common basis of all religions.

Even Mr Bradley says "the soul is a particular group of psychical events in so far as those events are taken merely as happening in time ." There is a smack of the Pitakas about this, although Mr Bradley's philosophy as a whole shows little sympathy for Buddhism but a wondrous resemblance both in thought and language to the Vedânta.

"Even thus have I recited to thee, without any exception, the thousand excellent names of the high-souled Kesava whose glory should always be sung. That man who hears the names every day or who recites them every day, never meets with any evil either here or hereafter. If a Brahmana does this he succeeds in mastering the Vedanta; if a Kshatriya does it, he becomes always successful in battle.

So Swami Vivekananda in his exposition of Vedanta declares: "Love is higher than work, than yoga; than knowledge. Day and night think of God in the midst of all your activities. The daily necessary thoughts can all be thought through God. Eat to Him, drink to Him, sleep to Him, see Him in all. Let us open ourselves to the one Divine Actor, and let Him act and do nothing ourselves.

Since his time the Vedânta has been regarded as the principal philosophy of India a position which it does not seem to have held before and his interpretation of it, though often contested and not suited to popular religion, still commands the respect and to some extent the adherence of most educated Hindus.

The bristling Gothic text an ambush of secret, exciting, formidable things. The titles flamed; flags of strange battles; signals of strange ships; challenging, enticing to the dangerous adventure. After the first enchantment, the Buddhist Suttas and the Upanishads were no good. Nor yet the Vedanta.