Vedanta and its organizations:

(In view of this Upanishads, later numerous reasoning schools came up) 

Vedanta and its organizations

All schools of rationality in India, in spite of the fact that they guarantee to have been founded on the Vedas, took distinctive names for their frameworks. The last one, the arrangement of Vyasa, stood firm upon the precepts of the Vedas more than the past frameworks, and made an endeavor to fit the first methods of insight, for example, the Sankhya and the Nyaya, with the principles of the Vedanta. So it is particularly called the Vedanta rationality; and the Sutras or sayings of Vyasa are, in present-day India, the premise of the Vedanta theory. (CW.I.358) 

The observers on the Vedanta theory framed themselves into the three observed Hindu organizations of dualists, qualified non - dualists, and non - dualists. (CW.I.358) 

In this manner, it is inappropriate to limit the word Vedanta just to one framework which has emerged out of the Upanishads. All these are secured by the word Vedanta. (CW.I.396) 

Similarly as on account of the six Darshanas, we discover they are a continuous the unfurling of the fabulous standards whose music starting far back in the delicate low notes closes in the triumphant impact of the Advaita, so likewise in these three frameworks we locate the progressive working up of the human personality towards increasingly elevated beliefs till everything is converged in that awesome solidarity which is come to in the Advaita framework. Accordingly, these three are not contradictory. (CW.III.396-97) 

(In General, Vedanta implies the Truths in the Upanishads and Sects in light of these Truths) 

The journey of Vedanta: Unity: 

(Pursuit after the Truth, be it outer or inner, is only discovering solidarity among things) 

The topic of the Upanishads is to locate extreme solidarity of things. Information is only discovering solidarity amidst assorted variety. Each science depends on this; all human information depends on the finding of solidarity amidst diversity;(CW.III.397) 

The Hindu personality does not like the specific; it is constantly after the general, nay, the all-inclusive. "What, knowing everything else is known?"" That is the one subject. "As through the learning of one chunk of dirt, all that is of the earth is known, along these lines, what is that, by knowing which this entire universe itself will be known?" That is the one hunt. (CW.II.263) 

(In numerous addresses Swamiji takes us through two perspectives, one brain science (inner pursuit) and another cosmology (outer inquiry), and from the brain research, he sets up the reality of constant substance, i.e Atman, and from cosmology he sets up the facts of the endlessness of creation, Evolution surmises Involution and Cosmic awareness God, lastly, he demonstrates the Atman and the gods are One and the same.) 

There are initial two things to be comprehended - one, the mental perspective basic to all the Vedantic schools, and the other, the cosmological aspect. (CW.III.398)