The Ultimate Principle as per Vedanta is Brahman, that which human intellect can never fathom. Brahman can be known only by direct intuition and never by logical inquiry and analysis. Reasoning is meant only for secular matters; not for things like existence of God, salvation or release. Such truths can only be known by direct intuition or from the Shruti or Vedic literature where the ancient Seers have recorded their experience.
Towards this ultimate goal a four-pronged approach is necessary:
i. viveka - right discrimination between real and unreal
ii. vairaghya - renunciation of all desires to enjoy forever the fruit of actions
iii. satsampat - right conduct
iv. mumukshutva - the earnestness to know the Ultimate Principle
"What is the cause of Primal Motion in Nature?", that is what Vedanta tries to answer.
Vedanta postualtes an Intelligent Agent, called Brahman, that guides and directs the workings of the subtle forces of the universe. Only this would explain the mysterious super-imposition of Purusha and Prakriti, the primal impulse of nature, the regulation of eternal cycle of events.
Vedanta demonstrates that the primal cause cannot inhere in Prakriti. It cannot be a modification of Prakriti. It cannot be a modification of Purusha because the Purusha is changeless by definition. It must be separate from both Purusha and Prakriti in order to account for the beginning, continuance and dissolution of each cycle of time.
Towards this ultimate goal a four-pronged approach is necessary:
i. viveka - right discrimination between real and unreal
ii. vairaghya - renunciation of all desires to enjoy forever the fruit of actions
iii. satsampat - right conduct
iv. mumukshutva - the earnestness to know the Ultimate Principle
"What is the cause of Primal Motion in Nature?", that is what Vedanta tries to answer.
Vedanta postualtes an Intelligent Agent, called Brahman, that guides and directs the workings of the subtle forces of the universe. Only this would explain the mysterious super-imposition of Purusha and Prakriti, the primal impulse of nature, the regulation of eternal cycle of events.
Vedanta demonstrates that the primal cause cannot inhere in Prakriti. It cannot be a modification of Prakriti. It cannot be a modification of Purusha because the Purusha is changeless by definition. It must be separate from both Purusha and Prakriti in order to account for the beginning, continuance and dissolution of each cycle of time.
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