" India is waiting for her own divinely appointed apostle, who, whether Brahmin or non-Brahmin, shall connect Christianity with India's religious past, and present it as the true Vedanta or completion of the Veda and thus make it capable of appealing to the Hindu religious nature."
His great achievement was the perfecting of the Mimansa or Vedanta philosophy.
So great were his learning and piety that he was regarded as an incarnation of Siva, and his works (commentaries on the Vedanta Sutras, the Bhagavad Gita and the Upanishads) exercised a permanent influence on Hindu thought.
In northern India, the professed followers of Sankara are mainly limited to certain classes of mendicants and ascetics, although the tenets of this great Vedanta teacher may be said virtually to constitute the creed of intelligent Brahmans generally.
Whilst Sankara's chief title to fame rests on his philosophical works, as the upholder of the strict monistic theory of Vedanta, he doubtless played an important part in the partial remodelling of the Hindu system of belief at a time when Buddhism was rapidly losing ground in India.
Madh y a Acharya, another distinguished Vedanta teacher and founder of a Vaishnava sect, born in Kanara in A.D.
the Vedanta aphorisms), the Gita, the Rigveda and many Upanishads.
As the chief authority of their tenets, the Nimavats recognize the Bhagavata-purana; though several works, ascribed to Nimbarka - partly of a devotional character and partly expository of Vedanta topics - are still extant, Adherents of this sect are fairly numerous in northern India, their frontal mark consisting of the usual two perpendicular white lines, with, however, a circular black spot between them.
Thus, advaita Vedanta has no desire to claim an illusory " oneness " in the realm of vyavahAra.
Max Muller used it particularly in connexion with the Vedanta philosophy for the correlative of ignorance or nescience (Gifford lectures, 1892, c. ix.).
It was probably also during this period that the female element was first definitely admitted to a prominent place amongst the divine objects of sectarian worship, in the shape of the wives of the principal gods viewed as their sakti, or female energy, theoretically identified with the Maya, or cosmic Illusion, of the idealistic Vedanta, and the Prakriti, or plastic matter, of the materialistic Sankhya philosophy, as the primary source of mundane things.
Thus, advaita vedAnta has no desire to claim an illusory " oneness " in the realm of vyavahAra.
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