Dictionary of Hinduism Quotes

“Though each of the Vedas may be regarded as a separate work, their composition must have originated contemporaneously. Thus there is no clear division between the notion of the personification of stellar, atmospheric and chthonic phenomena and the henotheistic and henotic notions that finally superseded them. Some members of the brahmin and ksatra classes, and even of the südra, joined secret coteries in the seclusion of the forest and composed radical Äranyakas and Upanisads, which rejected ritual sacrifice as the sole means of liberation (moksa), and introduced a monistic doctrine. Such ideas challenged the stereotyped theological dogmas and revitalized religion in India. So great was their impact that the Äranyakas and Upanishads were finally regarded as the fulfilment of Vedic nascent aspirations, and therefore called the Vedanta, the end or conclusion ‘anta’ of the Veda.”
― Margaret Stutley, Dictionary of Hinduism: Its Mythology, Folklore and Development 1500 BC - AD 1500

“Shankara’s views were gradually accepted, possibly because he presented brahman both as the cosmic principle and as a personal god (isvara), which added emphasis to the teaching of the later Upanisads and to that of Patañjali. Advaita Vedanta thus reinforced the teaching of the Bhagavadgitä and the concept of liberation (mukti) by grace (prasäda), faith (sraddha), and devotion (bhakti). It succeeded in reviving the ancient belief in the affinity of mankind with the world of nature. From being merely one of the darsanas, the Vedanta became an element that permeated all Hindu cults and dissolved sectarian distinctions. It gave to the Supreme Essence (paramätman), Vishnu and Shiva the common, all-inclusive designation, ‘Isvara’.”
― Margaret Stutley, Dictionary of Hinduism: Its Mythology, Folklore and Development 1500 BC - AD 1500