Explanation: Vedanta is known as Uttara Mimamsa ('the latter enquiry'), distinct from Purva Mimamsa ('the former enquiry'). Both are among the six orthodox (āstika) traditions of Hindu philosophy.

Explanation: All major traditions of Vedanta base their interpretations on a common group of texts known as the Prasthanatrayi, meaning 'the three sources,' comprising the Upanishads, the Brahma Sutras, and the Bhagavad Gita.

Explanation: The Sanskrit term 'Vedanta' literally translates to 'the end of the Vedas,' referring to the Upanishads, which represent the philosophical conclusions of the Vedic corpus.

Explanation: The Brahma Sutras, attributed to Badarayana, were composed to systematically organize and interpret the diverse teachings found in the Upanishads, serving as a foundational text for various Vedanta schools.

Explanation: The Upanishads are considered the 'end of the Vedas' (Vedanta) and form the primary scriptural basis for Vedanta, containing its core philosophical conclusions and speculative insights.

Explanation: The Brahma Sutras, a key text in Vedanta philosophy, are also known by the alternative name 'Vedanta Sutra' or the 'Nyaya Prasthana,' highlighting their role as a reasoned basis for Vedanta thought.

Explanation: The term 'Astika' refers to orthodox traditions that accept the authority of the Vedas, distinguishing them from heterodox ('Nastika') traditions.

Explanation: Uttara Mimamsa, another name for Vedanta, translates to 'the latter enquiry' or 'higher enquiry' in Sanskrit, distinguishing it from Purva Mimamsa ('the former enquiry').

Explanation: The Brahma Sutras were composed by Badarayana to systematically organize and interpret the teachings of the Upanishads, providing a foundational text for various Vedanta schools, rather than refuting Advaita Vedanta specifically.

Explanation: The Sanskrit term 'Vedanta' literally translates to 'the end of the Vedas,' referring to the Upanishads, which represent the philosophical conclusions of the Vedic corpus.

Explanation: The three foundational texts of Vedanta, known as the Prasthanatrayi, are the Upanishads, the Brahma Sutras, and the Bhagavad Gita. The Yoga Sutras are a foundational text for Yoga philosophy.

Explanation: Vedanta, or Uttara Mimamsa ('the latter enquiry'), focuses on the philosophical conclusions of the Vedas (Upanishads), whereas Purva Mimamsa ('the former enquiry') primarily deals with the ritualistic sections (Karma Kanda).

Explanation: The Brahma Sutras, attributed to Badarayana, were composed to systematically organize and interpret the diverse teachings found in the Upanishads, serving as a foundational text for various Vedanta schools.

Explanation: The Upanishads are considered the concluding portions of the Vedas and form the primary scriptural basis for Vedanta, containing its core philosophical conclusions and speculative insights into the nature of reality and the self.

Explanation: The Brahma Sutras, a foundational text for Vedanta, are also known by the alternative name 'Vedanta Sutra,' highlighting their role in systematizing Vedantic thought.

Explanation: Vedanta is classified as one of the six orthodox traditions of Hindu philosophy, known as the Āstika schools, which accept the authority of the Vedas.

Explanation: Most Vedanta traditions posit Brahman as the ultimate, unchanging reality. While some schools discuss the world as a transformation of Brahman (Parinamavada), the assertion that Brahman *is* the changing cause is not universally accurate and often contrasted with its immutable nature.

Explanation: Vedanta philosophy centrally discusses metaphysical categories such as Brahman (the ultimate reality), Atman (the individual soul), and Prakriti (the material world).

Explanation: The primary goal of spiritual practice in most Vedanta traditions is moksha, or liberation from the cycle of birth and death (samsara), not the attainment of worldly prosperity.

Explanation: In Vedanta, 'Ishvara' typically refers to the personal God, or Brahman with attributes (saguna Brahman), not exclusively the impersonal, attributeless aspect (nirguna Brahman).

Explanation: In Vedanta, 'Jiva' (or Jivātman) refers to the individual soul or self, which is distinct from Brahman, the ultimate, unchanging reality.

Explanation: In Advaita Vedanta, 'Maya' refers to the cosmic illusion or ignorance that veils the true nature of reality, not to ultimate liberation.

Explanation: Most Vedanta traditions share common features including the concept of karma and rebirth (samsara), the investigation of Brahman and Atman, reliance on the Prasthanatrayi, and the ultimate goal of moksha (liberation).

Explanation: The three fundamental metaphysical categories in Vedanta are Brahman (ultimate reality), Atman (individual soul), and Prakriti (the empirical world). Nirvana is the goal, not a category of existence in this context.

Explanation: The primary goal of spiritual practice in most Vedanta traditions is moksha, which signifies liberation from the cycle of birth, death, and rebirth (samsara).

Explanation: In Vedanta philosophy, the term 'Jiva' or 'Jivātman' refers to the individual soul or self, which is the locus of experience and action within the cycle of samsara.

Explanation: In Vedanta, 'Brahman' refers to the ultimate reality, which can be understood as impersonal (nirguna) or personal (saguna). 'Ishvara' is typically used to denote the personal aspect of Brahman, the creator and sustainer of the universe.

Explanation: In Advaita Vedanta, 'Maya' is understood as the power that conceals the ultimate non-dual reality (Brahman) and projects the appearance of a manifold world, creating ignorance and the illusion of separateness.

Explanation: Advaita Vedanta, meaning 'non-dualism,' asserts that the individual soul (Ātman) is identical with the ultimate reality (Brahman). Realizing this oneness is the path to liberation.

Explanation: Ramanuja's Vishishtadvaita philosophy emphasizes Brahman as Īśvara, the personal God who is the repository of all auspicious attributes, rather than rejecting the idea of Brahman having attributes.

Explanation: Dvaita Vedanta, meaning 'dualism,' asserts that the individual soul (Jivātman) is always and totally different from Brahman, contrasting with Advaita's tenet of identity.

Explanation: Shuddhadvaita, propounded by Vallabhacharya, posits that the universe is a *real* manifestation of Brahman, not an illusory aspect. This contrasts with the Advaita concept of Maya.

Explanation: Achintya Bheda Abheda signifies 'inconceivable difference in non-difference,' emphasizing a relationship between the Divine and the individual soul that transcends ordinary logical categories.

Explanation: The Swaminarayan Darshana, also known as Akshar-Purushottam Darshan, is rooted in the Vishishtadvaita Vedanta tradition, emphasizing a qualified non-dualistic understanding of reality.

Explanation: In Dvaita Vedanta, as in other theistic Vedanta traditions, Bhakti (devotional worship) is considered a primary means to achieve spiritual liberation (moksha).

Explanation: Advaita Vedanta, meaning 'non-dualism,' asserts that the individual soul (Ātman) is identical with the ultimate reality (Brahman). Realizing this oneness is the path to liberation.

Explanation: Vishishtadvaita, or 'qualified non-dualism,' posits that the individual soul (Jīvātman) is different from Brahman, yet eternally connected as His mode or attribute. It emphasizes an organic unity where Brahman, encompassing all souls and the material universe, is the sole Ultimate Reality.

Explanation: Dvaita Vedanta, meaning 'dualism,' asserts that the individual soul (Jivātman) is always and totally different from Brahman. This contrasts sharply with Advaita Vedanta's core tenet of the identity between Ātman and Brahman.

Explanation: The Swaminarayan Darshana, or Akshar-Purushottam Darshan, is rooted in the Vishishtadvaita Vedanta tradition, emphasizing a qualified non-dualistic understanding of reality.

Explanation: 'Achintya Bheda Abheda' is a Sanskrit term meaning 'inconceivable difference in non-difference,' describing a complex relationship between the Divine and the individual soul that transcends ordinary logical comprehension.

Explanation: Adi Shankara is the most prominent scholar and systematizer of Advaita Vedanta, not Vishishtadvaita. Ramanuja is the principal proponent of Vishishtadvaita.

Explanation: Ramanuja, the founder of Vishishtadvaita, emphasized devotional worship (bhakti) to a personal God (Vishnu) as a primary means to spiritual liberation.

Explanation: Madhvacharya, the founder of Dvaita Vedanta, asserted a fundamental and eternal difference between the individual soul (Ātman) and Brahman, directly contradicting the concept of complete identity.

Explanation: Swami Vivekananda is considered a major proponent in popularizing the Neo-Vedanta interpretation, particularly its universalist and perennialist aspects. He played a significant role in the revival of Hinduism and the spread of Advaita Vedanta to the West through the Vedanta Society.

Explanation: Nimbarka is known as the founder of the Dvaitadvaita school of Vedanta, also referred to as Bhedabheda philosophy, not Vishishtadvaita.

Explanation: Adi Shankara is widely regarded as the most prominent scholar who elaborated upon and systematized the philosophy of Advaita Vedanta, authoring extensive commentaries on the Upanishads, Brahma Sutras, and Bhagavad Gita.

Explanation: Ramanuja, active in the 11th-12th centuries CE, is recognized as the principal founder and most influential proponent of the Vishishtadvaita school of Vedanta.

Explanation: Madhvacharya, who lived in the 13th century CE, is the primary proponent and founder of Dvaita Vedanta, a school emphasizing dualism.

Explanation: The philosophy of Shuddhadvaita, meaning 'pure non-dualism,' was propounded by Vallabhacharya, who flourished in the 15th-16th centuries CE.

Explanation: The philosophical concept associated with Chaitanya Mahaprabhu is Achintya Bheda Abheda, which translates to 'inconceivable difference in non-difference,' a central tenet of the Gaudiya Vaishnava tradition.

Explanation: Swami Vivekananda is considered a major proponent in popularizing the Neo-Vedanta interpretation, particularly its universalist and perennialist aspects. He played a significant role in the revival of Hinduism and the spread of Advaita Vedanta to the West through the Vedanta Society.

Explanation: Nimbarka, believed to have lived in the 7th century CE, founded the Dvaitadvaita school of Vedanta, also known as Bhedabheda philosophy.

Explanation: Advaita Vedanta, while valuing perception and inference, accepts all six traditional means of valid knowledge (pramanas), including comparison, postulation, non-perception, and scriptural testimony. Other schools, such as Vishishtadvaita and Dvaita, tend to limit the accepted pramanas.

Explanation: Parinamavada posits that the world is a *real* transformation (parinama) of Brahman. The concept of an *unreal* transformation is known as Vivartavada, which is favored by post-Shankara Advaita Vedantists.

Explanation: Vivartavada posits that the world is an *unreal* or apparent transformation (vivarta) of Brahman, meaning Brahman itself does not undergo actual change. This contrasts with Parinamavada, which posits a real transformation.

Explanation: In Vedanta epistemology, scripture (Sruti, i.e., the Vedas and Upanishads) is considered the most reliable and authoritative source of knowledge, especially concerning metaphysical truths.

Explanation: While Advaita Vedanta accepts all six pramanas, schools such as Vishishtadvaita and Dvaita primarily rely on three: perception, inference, and scriptural testimony. This epistemological divergence reflects the distinct philosophical approaches within Vedanta.

Explanation: Vivartavada, a view held by post-Shankara Advaita Vedantists, proposes that the world is merely an unreal or apparent transformation (vivarta) of Brahman. In this perspective, Brahman itself does not truly change, but the world appears as a transformation due to Maya (illusion).

Explanation: The concept of Parinamavada suggests that the world is a real transformation (parinama) of Brahman, implying that Brahman undergoes an actual change to manifest as the universe.

Explanation: The significant growth of Vaishnavism Bhakti Vedanta occurred *after* the 12th century CE, coinciding with the expansion of the Bhakti movement and the establishment of major Vaishnava Sampradayas.

Explanation: Neo-Vedanta emerged primarily in the 19th century, developing as a response to colonial encounters and seeking to present Hindu philosophy in a universalist and modern context.

Explanation: A common criticism of Neo-Vedanta is that its emphasis on synthesis and universalism can obscure the historical internal tensions, diverse interpretations, and specific doctrinal differences that exist within Hinduism and Vedanta itself.

Explanation: Vedanta has profoundly influenced various Hindu traditions. For example, Sri Vaishnavism is based on Ramanuja's Vishishtadvaita, the Bhakti movements in North and East India draw from Bhedabheda Vedanta, and the Madhva school in Karnataka is rooted in Dvaita Vedanta. Even Shaivism and Shaktism show associations and premises influenced by Vedanta.

Explanation: The German philosopher Arthur Schopenhauer found significant intellectual and spiritual consolation in the philosophical ideas of Vedanta, particularly those presented in the Upanishads.

Explanation: Similarities noted between Vedanta (particularly Advaita) and Spinoza's philosophy primarily concern their monistic and pantheistic aspects, not their dualistic elements.

Explanation: Prior to Adi Shankara's influential commentaries and systematization, Vedanta was considered a more peripheral school of thought, with various interpretations and less widespread establishment compared to its later prominence.

Explanation: The Bhakti movement emphasized devotional worship (bhakti) as a primary path to liberation, often integrating it with or prioritizing it over other paths like knowledge (jnana).

Explanation: Neo-Vedantins, emerging in the 19th century, often argued that the various orthodox schools of Hindu philosophy represented different perspectives on a single, underlying truth. They promoted a view of overarching tolerance and acceptance, suggesting these schools were complementary rather than contradictory.

Explanation: Vedanta became a central ideology during the Hindu Renaissance in the 19th century, influencing reform movements and intellectual discourse.

Explanation: Vaishnavism Bhakti Vedanta experienced significant growth and development after the 12th century CE, a period marked by the flourishing of the Bhakti movement and the establishment of major devotional traditions.

Explanation: Neo-Vedanta, emerging in the 19th century, was characterized by novel interpretations of Hindu philosophy, often adopting a universalist perspective and responding to the intellectual and cultural impacts of colonial rule.

Explanation: A common criticism of Neo-Vedanta is that its emphasis on synthesis and universalism can obscure the historical internal tensions, diverse interpretations, and specific doctrinal differences that exist within Hinduism and Vedanta itself.

Explanation: The German philosopher Arthur Schopenhauer found significant intellectual and spiritual consolation in the philosophical ideas of Vedanta, particularly those presented in the Upanishads.

Explanation: Scholars have noted similarities between Vedanta, particularly Advaita, and Spinoza's philosophy concerning their monistic and pantheistic aspects, both describing an ultimate, undifferentiated reality as the fundamental substance of existence.

Explanation: The Bhakti movement significantly influenced Vedanta by integrating devotional practices (bhakti) into philosophical systems, presenting it as a primary path to liberation alongside or even superseding other paths like knowledge.