The Philosophy of Vedas

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Philosophy is the science of sciences. Its subject matter is the complete range of scientific phenomenon. Its aim is to connect all these into a consistently complete, to dive far into the truths underlying them and to set upon the first principles which shape the basis of scientific certainty. Hence philosophy is certainly drawn into the difficulty of ultimate realities like nature, mutual relation and origin. The word Vedanta is a combination of ‘Veda’ and ‘anta’ which means ‘Veda-end’. And also the appendix to the Vedic hymns. Vedanta can also be secondhand as a noun to explain one who has learned all four of the earliest Vedas. Four Vedas are Rigveda, Yajurveda, Samaveda and Atharvaveda. In the former writings Sanskrit Vedanta clearly mentioned to the Upanishads which is the most theoretical and philosophical of the Vedic texts. Still in the medieval age of Hindusim the word Vedanta came to close to the school of philosophy that explained the Upanishads. As the section of Vedas, Vedanta is a scripture and therefore it is identical with the Upanishads. Nevertheless the word anta in Vedanta meaning end came evenly to mean conclusion or purport. The end of all Vedic, were they thought joining with Brahman who is the absolute being. In the latter sense accordingly in the sense of purport of the Vedas it was the Upanishads another time which were called Vedanta’s. Although the word came increasingly to mean something actually different from closely connected to the Upanishads.
All the six orthodox schools of Indian philosophy admit in thinking of the soul as not only immortal but also as endless. The reasoning of the materialists like Charvakas amount to this that, however consciousness is unseen in external objects, it develops i...

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... so far as its individual explanation is concerned. Although they are by no means lost in consequences of this limited disappearances and do not end to determine waking life. Now after considering all these facts we know that we have at present no recollection of any earlier state of existence does not find that it will never appear to our memory. Alike if it should so occur that such facts will never recur to us under any means it would not follow that they not at all occurred and are not deciding our present life.
In our present life we have lose and gain regularly in result of action which we have completely forgotten but which have still left lasting effects on our individuality. There can be no injustice in our taking pleasure and suffering the fruits of actions set in previous states of existence. And which though forgotten now have yet formed us what we are.

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