Changes

=== Differences about Brahman ===

=== Differences about Brahman ===

Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual spiritual experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same, while Dvaita school maintains that Atman and Brahman are distinctly two entities.  

Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual adhyatmik experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same, while Dvaita school maintains that Atman and Brahman are distinctly two entities.  

While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects

While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

The [[Dvaita Vedanta (द्वैतवेदान्तः)]] sampradaya upholds the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a spiritual journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions

The [[Dvaita Vedanta (द्वैतवेदान्तः)]] sampradaya upholds the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a adhyatmik journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions

#Sarupya (सारूप्यम् । Same form as the Divine Form)

#Sarupya (सारूप्यम् । Same form as the Divine Form)

#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Vaikuntha)

#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Vaikuntha)