What is the philosophy of Vedanta built on?

asvatthah sarvavraksanam devarsinam ca naradah gandharvanam citrarathah siddhanam kapilo munih Chapter 10 XXVI Among all trees (I am) the Pipal-tree; among Divine Rishis, Narada; among Gandharvas, Chitraratha; among the Perfected ones, the Muni Kapila. Explanation: Of all the trees I am the Pipal tree- Both in its magnitude and life-span, the Pipal tree can be considered as the “all-pervading” and the “Immortal” inasmuch as it lives generally for centuries. The Hindus have learnt to worship is and there is a divinity attached to it. It is also a fact that the Aswattha brings up in our mind fresh memories of the Upanishadic comparison of it with the Samsar. Later, in the Geeta itself we have a mention of the Pipal tree as representing the pluralistic phenomenal world that has shot up to spread itself like mushroom of false sorrows over what is dreamy nothingness. Of the Devarishis I am Narada- Of the heavenly seers, Krishna describes himself to be as Narada, a favorite figure in our legends. In our Puranas, Narada is described as a great devotee of Hari; he is not only one who works as a great seer among the celestials, but, he often comes down to the world to play the deliberate fool and ultimately guide the deluded mortals to the parlor of the Heavens. Perhaps, Krishna, being Himself a great missionary, comes to entertain a great respect for Narada, because of his missionary zeal and enthusiasm. Many are the converts whom Narada won for the heavens as described in our Puranas. A missionary cannot but feel a comradeship with another working in the same field and there is no greater tie of identification than the similarity of aspiration. ‘Gandharvas’ are the mythological concept of subtle entities who constitute the celestial choir, who entertain the denizens of the heavens with their art and music. In short they are the stars of the entertainment in heaven. Among them, Chitraratha is the most brilliant genius that had been perhaps maintaining the title of the best singer up there for many continuous centuries. Of the Siddhas, I am the Muni Kapila- Siddhas are not those magic-mongers. The term Siddha in Sanskrit indicates the one who has achieved the Goal (sadhya) and, therefore, it means the “Perfected one”. Among the men of realization, therefore, Krishna says, I am Muni Kapila” The term Muni need not bring into our mind the traditional picture supplied by illiterate painters as an aged, silver-haired, almost naked Fakir, generally roaming about where others will not dare to enter, eating strange diet, in short, strange creature of the forests rather then a man of the town. Muni is a term in Sanskrit derived from the word manana, which is the ‘art reflection’. The term Muni therefore, only means a thinker; “Of the thinkers I am Kapila”. Kapila, the author of the Sankhya Philosophy has been here particularly chosen out for this great status as the best among all thinkers, because, Geeta thoughts mainly follow the Sankhyan Philosophy. In fact, Vedanta is entirely built upon the theories propounded by the Sankhya philosophers, with only a few differences, some of which are, of course, upon the very fundamentals. The very term Sankhya means “The logical sequence of thought in any intellectual argument” The arguments are accepted in Geeta but as regards some conclusions, it departs from the Sankhya conceptions. For example, the Sankhyans believe in the plurality of the Self while Geeta follows the Brahma-Sutras and the Sankara-concept of the non-dual Brahman wherein, due to the play of the mind and intellect, the pluralistic perceptions rise up temporarily to dace and frisk about in the all-enveloping beam of Truth. The Lord uses the frame-work of thoughts in the Sankhyan philosophy to paint His concept of the One Truth, Absolute and Eternal, and therefore, Kapila the promoter of the Sankhyan school of thought, has been given the special glory of comparing him with the Lord, Himself source- http://www.lifepositive.com/chinmayamission/gita/content.asp?act=246