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Vedanta (Samskrit: वेदांतम्) or Uttara Mimamsa is one of the [[Shad Darshanas (षड्दर्शनानि)|six Darshanas]] or schools of philosophy that have originated from the spiritual experience of the sages of ancient India. Subsequently, these philosophical concepts were elaborated into systems of thought and explained in terms of reason and logic.  {{#evu:https://www.youtube.com/watch?v=Qa6TBN_xxkI&feature=youtu.be

Vedanta (Samskrit: वेदांतम्) or Uttara Mimamsa is one of the [[Shad Darshanas (षड्दर्शनानि)|six Darshana shastras]] or schools of philosophy that have originated from the spiritual experience of the sages of ancient India. Subsequently, these philosophical concepts were elaborated into systems of thought and explained in terms of reason and logic.  {{#evu:https://www.youtube.com/watch?v=Qa6TBN_xxkI&feature=youtu.be

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Philosophy is the search for an experience of Reality. The subject-matter of Indian philosophy, however, is not the entire Reality. It is more about the true nature of the Self. One of the postulates of Indian philosophy is that the [[Atman (आत्मन्)|Atman]], loosely translated as soul in abrahmic texts, is the core of Self and its intrinsic nature full of [[Sukha and Ananda (सुखानन्दश्च)|Ananda]]. The realization of the true and native nature of the Self is another name for [[Moksha (मोक्षः)|moksha]]. Vedanta adopted ideas from other Darshanas such as [[Yoga Darshana (योगदर्शनम्)|Yoga]] and [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]], and, over time, became the most prominent of the Astika Darshanas, influencing the sampradayas or diverse traditions within it. There are at least ten schools of Vedanta, of which Advaita Vedanta, Visishtadvaita, Dvaita and Bhedabheda are the best known.  

Philosophy is the search for an experience of Reality. The subject-matter of Indian philosophy, however, is not the entire Reality. It is more about the true nature of the Self. One of the postulates of Indian philosophy is that the [[Atman (आत्मन्)|Atman]], loosely translated as soul in abrahmic texts, is the core of Self and its intrinsic nature full of [[Sukha and Ananda (सुखानन्दश्च)|Ananda]]. The realization of the true and native nature of the Self is another name for [[Moksha (मोक्षः)|moksha]]. Vedanta adopted ideas from other Darshanas such as [[Yoga Darshana (योगदर्शनम्)|Yoga]] and [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]], and, over time, became the most prominent of the Astika Darshanas, influencing the sampradayas or diverse traditions within it. There are at least ten schools of Vedanta, of which Advaita Vedanta, Visishtadvaita, Dvaita and Bhedabheda are the best known.  

The Self to be realized is usually confused with the Ahamkara or the individual ego that we are aware of. We mistake the ego for the true Self and that is the cause of our suffering. The ignorance of the true nature of the Self, which is free from all impurities, sorrows, etc., is the cause of bondage. This ignorance is called by different names. Nyaya calls it mithya jnana (illusory knowledge). [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] calls it lack of discernment between [[Purusha (पुरुषः)|Purusha]] and [[Prakrti (प्रकृतिः)|Prakrti]]. Advaita siddhanta calls it [[Maya (माया)|Maya]] (illusion). Self-realization is achieved either through self-culture, or as in some forms of Vedanta, through divine grace.<ref name=":2">Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan.</ref>

The Self to be realized is usually confused with the [[Ahamkara (अहंकारम्)|Ahamkara]] or the individual ego that we are aware of. We mistake the ego for the true Self and that is the cause of our suffering. The ignorance of the true nature of the Self, which is free from all impurities, sorrows, etc., is the cause of bondage. This ignorance is called by different names. Nyaya calls it mithya jnana (illusory knowledge). [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] calls it lack of discernment between [[Purusha (पुरुषः)|Purusha]] and [[Prakrti (प्रकृतिः)|Prakrti]]. Advaita siddhanta calls it [[Maya (माया)|Maya]] (illusion). Self-realization is achieved either through self-culture, or as in some forms of Vedanta, through divine grace.<ref name=":2">Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan.</ref>

All the Indian philosophical systems exhibit a twofold unity of outlook. There is first the “spiritual unity” in their outlook. This is brought out clearly by the common philosophical ideal of [[Moksha (मोक्षः)|moksha]], which is a spiritual experience, not an intellectual apprehension or an occult vision or a physical ecstasy. The second is the moral unity in outlook. All the systems, though they give differing accounts of moksha, are at one in holding that it cannot be attained by mere intellectual study.<ref name=":2" />

All the Indian philosophical systems exhibit a twofold unity of outlook. There is first the “spiritual unity” in their outlook. This is brought out clearly by the common philosophical ideal of [[Moksha (मोक्षः)|moksha]], which is a spiritual experience, not an intellectual apprehension or an occult vision or a physical ecstasy. The second is the moral unity in outlook. All the systems, though they give differing accounts of moksha, are at one in holding that it cannot be attained by mere intellectual study.<ref name=":2" />

: सर्व्वस्यापि वस्तुविचारोद्देशपूर्व्वकत्वात् प्रतिज्ञातं वेदान्तं नामतो निर्दिशति वेदान्त इति ।<ref name=":1" />

: सर्व्वस्यापि वस्तुविचारोद्देशपूर्व्वकत्वात् प्रतिज्ञातं वेदान्तं नामतो निर्दिशति वेदान्त इति ।<ref name=":1" />

It is an attempt to determine the nature of the Ultimate Reality and to understand how it presents before us a world of manifoldness, in order to clearly understand the place and destiny of man in the world system. Vedanta philosophy considers two very important questions: the theoretical determination of the nature of substance or reality underlying experience and of the origin of knowledge, and the ethical problem of duty and the ultimate ideal of human life. Both these questions are thoroughly discussed and solutions are offered in the system.

It is an attempt to determine the nature of the ultimate reality and to understand how it presents before us a world of manifoldness, in order to clearly understand the place and destiny of man in the world system. Vedanta philosophy considers two very important questions: the theoretical determination of the nature of substance or reality underlying experience and of the origin of knowledge, and the ethical problem of duty and the ultimate ideal of human life. Both these questions are thoroughly discussed and solutions are offered in the system.

=== Nature of Texts ===

=== Nature of Texts ===

The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />

The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />

Traditional Vedanta considers scriptural evidence, Vedas or shabda pramāna, as the most authentic means of knowledge, while [[perception]], or [[pratyaksa]], and logical inference, or anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes it irreconcilable with Mimamsa.

Traditional Vedanta considers scriptural evidence, Vedas or Shabda pramāna, as the most authentic means of knowledge, while [[perception]], or pratyaksa, and logical inference, or Anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes it irreconcilable with Mimamsa.

== Schools of Vedanta ==

== Schools of Vedanta ==

As discussed in the previous section, Badarayana's Brahmasutras attempted to set forth the unanimous teachings of the Upanishads and defend them against possible and actual objections. His sutras being brief, were open to different interpretations. Various commentaries thus came to be written to elaborate the  doctrines of each Vedantic thought in their own light. Each of them tried to justify its position as the only one consistent with the revealed texts (Shrutis) and the sutras. The author of each of the chief commentaries (bhashya) became the founder of a particular school of Vedanta.<ref name=":3" /> We have various schools of Vedanta advocated by Sankaracharya, Ramanujacharya, Madhavacharya and later day proponents such as Vallabhacharya, Nimbarka, and Chaitanya Prabhu. The schools are named after the relation they see between [[Atman (आत्मन्)|Atman]] and [[Brahman (ब्रह्मन्)|Brahman]] and according to <ref>Chattopadhyaya, Debiprasad. (1978) Studies in the History of Indian Philosophy. Calcutta: K. P. Bagchi & Co. p.267</ref>

As discussed in the previous section, Badarayana's Brahmasutras attempted to set forth the unanimous teachings of the Upanishads and defend them against possible and actual objections. His sutras being brief, were open to different interpretations. Various commentaries thus came to be written to elaborate the  doctrines of each Vedantic thought in their own light. Each of them tried to justify its position as the only one consistent with the revealed texts (Shrutis) and the sutras. The author of each of the chief commentaries (bhashya) became the founder of a particular school of Vedanta.<ref name=":3" /> We have various schools of Vedanta advocated by Sankaracharya, Ramanujacharya, Madhavacharya and later day proponents such as Vallabhacharya, Nimbarka, and Chaitanya Prabhu. The schools are named after the relation they see between [[Atman (आत्मन्)|Atman]] and [[Brahman (ब्रह्मन्)|Brahman]] and according to <ref name=":3" /><ref name=":6">Chattopadhyaya, Debiprasad. (1978) ''Studies in the History of Indian Philosophy''. Calcutta: K. P. Bagchi & Co. p.267</ref>

# '''Advaita Vedanta''' (Absolute Non-dualism) of Sri Adi Sankaracharya, there is no difference between jivatman and Brahman.

# '''Advaita Vedanta''' (Absolute Non-dualism) of Sri Adi Sankaracharya, there is no difference between jivatman and Brahman.

# '''Dvaita''' (Absolute Dualism) of Sri Madhavacharya, the jivatman is totally different from Brahman. Even though he is similar to brahman, he is not identical.

# '''Dvaita''' (Absolute Dualism) of Sri Madhavacharya, the jivatman is totally different from Brahman. Even though he is similar to brahman, he is not identical.

# '''Vishishtadvaita''' (Qualified Non-dualism) of Sri Ramanujacharya, the jivatman is a part of Brahman, and hence is similar, but not identical.

# '''Vishishtadvaita''' (Qualified Non-dualism) of Sri Ramanujacharya, the jivatman is a part of Brahman, and hence is similar, but not identical.

# '''Shuddhadvaita''' (Pure Nin-dualism) of Sri Vallabhacharya, the jivatman and Brahman are like sparks and fire, Jagat is real and the jivatman is clouded by nescience (avidya) due to Maya.

# '''Shuddhadvaita''' (Pure Non-dualism) of Sri Vallabhacharya, the jivatman and Brahman are like sparks and fire, Jagat is real and the jivatman is clouded by nescience (avidya) due to Maya.

# '''Dvaitadvaita or Bhedaabheda''' (Non-dualism in Dualism) of Sri Nimbarkacharya, ''Brahman'' is both different (''bheda'') and not different (''abheda'') from creation and the individual jivatman.

# '''Dvaitadvaita or Bhedabheda''' (Non-dualism in Dualism) admitted by scholars like Bhaskara and Nimbarka<ref name=":3" /><ref name=":6" />, Bhartrprapancha<ref>Hiriyanna, M. (1952) ''The Quest After Perfection''. Mysore: Kavyalaya Publishers. p.75</ref> ''Brahman'' is both different (''bheda'') and not different (''abheda'') from Jagat and the individual jivatman. Bhedabheda siddhanta upholds that the ultimate reality, as taught in the Upanishads, will be neither a bare unity not a mere plurality but a vital synthesis of both. This philosophy was upheld by scholars such as Bhaskara, Yadava, Nimbarka and Chaitanya belonging to different areas of India with slight differences in their postulates.

# '''Achintya-bhedabheda''' (Inconceivable difference and non-difference) school of Sri. Chaitanya Prabhu, there is simultaneous oneness and multiplicity of Brahman.  

## '''Aupadhika Bhedabheda''' (Non-dualism in Dualism) of Bhaskara upholds the idea of Brahman as Absolute and the relative and distinguishes between chetana and achetana in the prapancha.

## '''Achintya-bhedabheda''' (Inconceivable difference and non-difference) of Sri Chaitanya Prabhu, advocates a simultaneous oneness and multiplicity of Brahman.

Other than the Advaita school (and Vijnanabhikshu's Avibhaga-lakshanadvaita), every school of Vedanta recognizes the necessity of devotion or Bhakti in addition to knowledge as the means to the attainment of moksha or freedom from bondage.

Other than the Advaita school (and Vijnanabhikshu's Avibhaga-lakshanadvaita), every school of Vedanta recognizes the necessity of devotion or Bhakti in addition to knowledge as the means to the attainment of moksha or freedom from bondage.

* '''Concept of Atman''' - Atman is the transcendental background of both individual self and non-self, expressed as self or consciousness. The same reality is called from the subjective side as Atman and from the objective side as Brahman and both terms are used as synonyms.<ref name=":3" /> All systems explain Atman, Jivatman, to support plurality of beings.

* '''Concept of Atman''' - Atman is the transcendental background of both individual self and non-self, expressed as self or consciousness. The same reality is called from the subjective side as Atman and from the objective side as Brahman and both terms are used as synonyms.<ref name=":3" /> All systems explain Atman, Jivatman, to support plurality of beings.

* '''Concept of Karma''' - Actions or karma help prepare the mind (Chittashuddhi) for knowledge or devotion; and once this is achieved, selfish actions and their rewards are renounced. Actions, knowledge and devotion are three paths to attain knowledge of the self. Karma is intricately related to rewards of action such as Papa (demerits) and Punya (merits) which are adrstha or unseen effects.

* '''Concept of Karma''' - Actions or karma help prepare the mind (Chittashuddhi) for knowledge or devotion; and once this is achieved, selfish actions and their rewards are renounced. Actions, knowledge and devotion are three paths to attain knowledge of the self. Karma is intricately related to rewards of action such as Papa (demerits) and Punya (merits) which are adrstha or unseen effects.

* '''Concept of Punarjanma''' - Bondage is subjection to Saṃsāra due to attachment to results or fruits of actions.  Death and rebirth, is cyclical and results from attachment to karmaphala and Nishkama Karma leads one to escape this Punarjama cycle. Punarjanma is again a fundamental concept widely accepted and discussed in many ancient Indian texts.

* '''Concept of Punarjanma''' - Bondage is subjection to Saṃsāra due to attachment to results or fruits of actions.  Death and rebirth, is cyclical and results from attachment to karmaphala and Nishkama Karma leads one to escape this Punarjama cycle. Punarjanma is again a fundamental concept widely accepted and discussed in many ancient Indian texts.

* '''Concept of Moksha''' - Liberation is deliverance from the punarjanma cycle leads to Moksha. It is regarded as the highest aim of human life.  

* '''Concept of Moksha''' - Liberation is deliverance from the punarjanma cycle leads to Moksha. It is regarded as the highest aim of human life.  

All schools of Vedanta subscribe to the theory of ''Satkāryavāda'', which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support ''Parinamavada'', the idea that the world is a real transformation (''Parinama'') of Brahman. According to Nicholson, "the ''Brahma Sutras'' also espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view, ''Vivartavada'', which says that the effect, the world, is merely an unreal (''vivarta'') transformation of its cause, Brahman.   

All schools of Vedanta subscribe to the theory of ''Satkāryavāda'', which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support ''Parinamavada'', the idea that the world is a real transformation (''Parinama'') of Brahman. According to Nicholson, "the ''Brahma Sutras'' also espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view, ''Vivartavada'', which says that the effect, the world, is merely an unreal (''vivarta'') transformation of its cause, Brahman.   

=== Differences among schools of Vedanta ===

=== Differences Among Vedanta Sampradayas ===

The concept of Brahman, its nature and its relationship with Atman and the observed universe, is a major point of difference between the various sub-schools of the [[Vedanta]] school of Hinduism. The concepts of Nirguna and Saguna Brahman, underwent profound development with the thoughts of Adi Shankaracharya's Advaita Vedanta, Ramanujacharya's Vishishtadvaita Vedanta, and Madhvacharya's Dvaita Vedanta.   

The concept of Brahman, its nature and its relationship with Atman and the observed universe, is a major point of difference between the various sub-schools of the Vedanta school of Hinduism. The concepts of Nirguna and Saguna Brahman, underwent profound development with the thoughts of Adi Shankaracharya's Advaita Vedanta, Ramanujacharya's Vishishtadvaita Vedanta, and Madhvacharya's Dvaita Vedanta.   

===Vedanta Sampradayas===

====Bhedābheda====

Bhedabheda (bheda-abheda), which means "difference and non-difference" refers to a siddhanta which admits that individual self (jīvātman) is both different and not different from Brahman. This siddhanta goes back to vedic times with thinkers like Asmarathya, Audulomin and Kasakrsna offering a dualistic cum monistic interpretation of the Upanishadic passages.<ref name=":7">Agarwal, M. M. and Potter, Karl H. (2013) eds., ''Encyclopedia of Indian Philosophies, Vol XV, Bhedabheda and Dvaitadvaita Systems''. Delhi: Motilal Banarsidass Publishers Pvt. Ltd. p 21-49</ref> According to Nakamura and Dasgupta, the ''Brahmasutras'' reflect a ''Bhedabheda'' point of view, the most influential school of Vedanta before Shankara.<ref name=":8">https://iep.utm.edu/bhedabheda-vedanta/#SH1e</ref> All Bhedābheda schools share the understanding of the relation between individual self (''jīvātman'') and Brahman as one of part and whole; the doctrine that the phenomenal world is a real transformation of Brahman (''Pariṇāmavāda''); and the doctrine that liberation can only be attained by means of a combination of knowledge and ritual action (''Jñānakarmasamuccayavāda''), not by knowledge alone. All Bhedābhedavādins maintain the reality of the phenomenal world and the multiplicity of individual selves.<ref name=":8" /> [[Bhakti (भक्तिः)|Bhakti]] found a place in later proponents of this school such as Nimbarka and Sri Chaitanya. While Bhaskara insists on the essential unity of the jiva and Brahman and Yadavaprakasa treats Ishvara and jiva as the two essential aspects of the absolute, Nimbarka refers to the jiva as a distinct entity that derives its being from Brahman and depends on it.

==== Bhedabheda ====

'''Aupadhika Bhedabheda:''' Bhaskara, accepts the three realities: Brahman or Ishvara, jiva and jagat (world). Brahman is the cause of the world, its creator, supporter, and destroyer. Brahman is both the material and efficient cause of the world and is known only from scriptural authority. Bhaskara strongly held that the world is a transformation (parinama) of one absolute abstract unity or Brahman (Brahmaparinamavada) who is real, original and natural form into many forms by means of limiting conditions (upadhi) as the principle of self differentiation at the time of creation. Hence, the difference though real is adventitious or aupadhika as there is difference and non-difference due to limiting conditions. During liberation and dissolution the self and the world are completely identical with Brahman. He equates Brahman with Vishnu, Narayana, and Vaasudeva.<ref name=":7" />

Bhedabheda (bheda-abheda), which means "difference and non-difference", existed as early as the 7th century CE,<ref name="IEPbheda">[http://www.iep.utm.edu/bhed-ved/ Internet Encyclopedy of Philosophy, ''Bhedābheda Vedānta'']</ref> but Bādarāyaṇa’s Brahma Sūtra (c. 4th century CE) may also have been written from a Bhedābheda Vedāntic viewpoint.<ref name="IEPbheda" /> According to the Bhedābheda Vedānta schools the individual self (jīvātman) is both different and not different from Brahman.<ref name="IEPbheda" /> [[Bhakti]] found a place in later proponents of this school.<ref name="IEPbheda" /> Major names of this school are [[Bhāskara (philosopher)|Bhāskara]] (8th-9th century),<ref name="IEPbheda" /> Rāmānuja’s teacher Yādavaprakāśa,<ref name="IEPbheda" /> [[Nimbārka]] (13th century) who founded the [[Dvaitadvaita]] school,<ref name="IEPbheda" /> [[Vallabha]] (1479–1531)<ref name="IEPbheda" /> who founded [[Shuddhadvaita]],<ref name="Washington">[http://faculty.washington.edu/prem/Colloquium03-DiffVedantas.pdf Prem Pahlajrai, Asian Languages and Literature, University of Washington, ''Vedanta: A Comparative Analysis of Diverse Schools'']</ref> [[Chaitanya Mahaprabhu|Caitanya]] (1486–1534) who founded the [[Achintya Bheda Abheda]] school,<ref name="IEPbheda" />{{sfn|Sivananda|1993|p=247}} and [[Vijnanabhiksu|Vijñānabhikṣu]] (16th century).<ref name="IEPbheda" />

According to Nakamura and Dasgupta, the ''Brahmasutras'' reflect a ''[[Bhedabheda]]'' point of view,{{sfn|Nicholson|2010|p=26}} the most influential school of Vedanta before Shankara.

'''Svabhavika-bhedabheda:''' Nimbarka, Nimbaditya or Niyamananda a Telugu Brahmana, revived the philosophy of earlier bhedabhedavadins such as Ashmarathya, Bhartrprapancha, and Yadavaprakasa along with his amendments and modifications. Also called Sanakasampradaya of Vaishnavism, it is greatly indebted to Ramanujacharya. Notably Nimbarka refers to the Shri and Brahma sampradayas of Ramanujacharya and Madhavacharya respectively.<ref name=":3" /> Nimbarka does not regard Brahman as purely formless and distinction-less as Bhaskara does. Bhaskara's Brahman is nirvisesha (closer to Advaita siddhanta), a pure unity or identity, but Nimbarka's Brahman is savisesha, always having internal natural differences, hence the school is called Svabhavika-bhedabheda. Jiva-jagat are never absolutely identical with Brahman (as in Advaita vedanta) and always retain their own individuality and separateness even during liberation and dissolution. Nimbarka regarded that the grace of Krishna generates devotion.<ref name=":7" /> This school is also referred to as Dvaitadvaita also.  

'''Achintya-Bheda-Abheda:''' Founded by Chaitanya Mahaprabhu, Achintya-Bheda-Abheda represents the philosophy of ''inconceivable one-ness and difference.'' The tradition of Achintya-bhedabheda is also commonly known as Gaudiya Vaishnavism, common in West Bengal elaborated by Baladeva. It is described as Achintya or inconceivable because the identity in difference is essentially indescribable and unthinkable due to the inconceivable power of Brahman or Shrikrishna.  The teachings of Chaitanya are based mainly on the Bhagavata. Concept of Achintya is accepted to reconcile the apparent contradictions in the nature of Brahman. Jivas are innumerable and remain distinct even in liberation. They emanate from Brahman like rays from the sun and are absolutely dependent on Him. Bhakti is the sole means of liberation.<ref name=":3" />

[[Dvaitādvaita]] was propounded by [[Nimbarka|Nimbārka]] (13th century), based upon [[Bhedabheda|Bhedābheda]], which was taught by [[Bhāskara (philosopher)|Bhāskara]]. According to this school, the ''jīvātman'' is at once the same and yet different from Brahman.  The jiva relation may be regarded as dvaita from one point of view and advaita from another. In this school, God is visualized as [[Krishna]].<ref name="Vedanta" />

====Shuddhādvaita====

====Shuddhādvaita====

[[Shuddhadvaita]] was propounded by [[Vallabhacharya]] (1479–1531 CE). This system also identifies Bhakti as the only means of liberation, 'to go to [[Goloka]]' (lit., the world of cows; the Sankrit word 'go', 'cow', also means 'star'), through "[[Pushtimarga]]" (the path of God's grace). The world is said to be the sport ([[līlā]]) of [[Krishna]], who is ''[[Satchitananda|Sat-Chit-Ananda]]'' or, "eternal bliss mind".<ref name="Vedanta" />On the basis of quadruple Proof Corpus (pramāna catuṣṭaya) comprising [[Sruti|Srutis]] and [[Smriti|Smrutis]], [[Brahmasutra]], [[Gita]] and [[Bhagvatam|Shrimadbhagvata]], Vallabhacharya propounded the philosophy of [[shuddhadvaita]] brahmvaad (pure non-dualism), according to which Maya or the world (jagat) is not unreal (‘jagat mithya’) as in the Advaita of Shankar, but the entire universe is real and is subtly [[Brahman]] only. Brahman has created the world without connection with or help from any external agency such as Maya, which itself is his power. Brahman manifests Himself through the world. [[Śruti|Srutis]] say Brahman or Ishvara desired to become many, and he became the multitude of individual souls and the world (jagat).<ref>Devarshi Ramanath Shastri, Shuddhadvaita Darshan (Vol.2), Published by Mota Mandir, Bhoiwada, Mumbai, India, 1917.</ref> That is how Vallabh’s shuddhadvaita is known as ‘Unmodified transformation’ or ‘Avikṛta Pariṇāmavāda’, while Shankar’s Advaita or Kevaladvaita is known as ‘[[Vivartavada|Vivartavāda]]’. Vallabha recognises Brahman as the whole and the individual as a ‘part’. The individual soul ([[Jiva|Jeeva]] or jeevatma) and God are in "essence" not different, like sparks and fire. The soul is both a ‘doer’ and ‘enjoyer’. It is atomic in size but it pervades the whole body through its essence of intelligence (like scent of sandalwood, even if it can't be seen). Vallabhacharya says that the Jiva is not Supreme, nor it is Sat-chit-ananda (Existence-knowledge-bliss Absolute) being clouded by the force of nescience (‘avidya’ or Maya ) and is therefore devoid of bliss (ananda).<ref>Brahmavād Saṅgraha, Pub. Vaishnava Mitra Mandal Sarvajanik Nyasa, Indore, India, 2014.</ref>  

Shuddhadvaita was propounded by Vallabhacharya, a Telugu Brahmana. This system also identifies Bhakti as the only means of liberation, 'to go to Goloka' (lit., the world of cows; the Sankrit word 'go', 'cow', also means 'star'), through "Pushtimarga" (the path of God's grace). The world is said to be the sport ([[līlā]]) of [[Krishna]], who is ''[[Satchitananda|Sat-Chit-Ananda]]'' or, "eternal bliss mind". According to this school Maya or the world (jagat) is not unreal (‘jagat mithya’) as in the Advaita of Shankaracharya, but the entire universe is real and is subtly [[Brahman (ब्रह्मन्)|Brahman]] only. Brahman is independent reality and is identified with Shrikrishna. His essence is Sat-chit- ananda. Jiva and jagat are the real manifestations of Brahman and the relationship is that of whole and parts. Vallabha differs from Shankaracharya in that he proposes the Maya or Avidya is the power of Brahman through which he manifests the world but it is neither an illusion nor an error. It is real manifestation, ''Avikṛta Pariṇāmavāda'', where the universe is a natural emanation from Brahman which does not involve a notion or change (parinama) and is not an unreal appearance (vivarta). The individual soul ([[Jiva (जीवः)|Jiva]] or jivatma) and Brahman are in "essence" not different, like sparks and fire. Jiva is both a ‘doer’ and ‘enjoyer’. It is atomic in size but it pervades the whole body through its essence of intelligence (like scent of sandalwood, even if it can't be seen). Vallabhacharya says that the Jiva is not Supreme, nor it is Sat-chit-ananda (Existence-knowledge-bliss Absolute) being clouded by the force of nescience (‘avidya’ or Maya ) and is therefore devoid of bliss (ananda).<ref name=":3" />  

 

 

====Advaita Vedānta====

====Advaita Vedānta====

[[Advaita Vedanta]] ([[IAST]] ''{{IAST|Advaita Vedānta}}''; [[Sanskrit]]: अद्वैत वेदान्त {{IPA-sa|əd̪ʋait̪ə ʋeːd̪ɑːnt̪ə|}}) was propounded by [[Adi Shankara]] (early 8th century CE) and his grand-guru [[Gaudapada]], who described [[Ajativada]]. It is a<ref>[https://books.google.com/books?id=7ykZjWOiBMoC&pg=PR7 "Consciousness in Advaita Vedānta"] By William M. Indich, Motilal Banarsidass Publishers, 1995, ISBN 978-81-208-1251-2.</ref><ref>{{cite web|url=http://www.class.uidaho.edu/ngier/GB.htm |title=Gandhi And Mahayana Buddhism |publisher=Class.uidaho.edu |date= |accessdate=2011-06-10}}</ref><ref>[https://books.google.com/books?id=Pyon3IOpX-AC&pg=PA319&lpg=PA319 "The Experience of Hinduism: essays on religion in Maharashtra,"] By Eleanor Zelliot, Maxine Berntsen, State University of New York Press, 1980, ISBN 0-8248-0271-3.</ref> sub-school of the [[Vedānta]] (literally, ''end or the goal of the [[Vedas]]'', [[Sanskrit]]) school of [[Hindu philosophy]].<ref>[https://books.google.com/books?id=63gdKwhHeV0C "Advaita Vedanta: A Philosophical Reconstruction,"] By Eliot Deutsch, University of Hawaii Press, 1988, ISBN 0-88706-662-3</ref>

[[Advaita Vedanta]] ([[IAST]] ''{{IAST|Advaita Vedānta}}''; [[Sanskrit]]: अद्वैत वेदान्त {{IPA-sa|əd̪ʋait̪ə ʋeːd̪ɑːnt̪ə|}}) was propounded by [[Adi Shankara]] (early 8th century CE) and his grand-guru [[Gaudapada]], who described [[Ajativada]]. It is a<ref>[https://books.google.com/books?id=7ykZjWOiBMoC&pg=PR7 "Consciousness in Advaita Vedānta"] By William M. Indich, Motilal Banarsidass Publishers, 1995, ISBN 978-81-208-1251-2.</ref><ref>{{cite web|url=http://www.class.uidaho.edu/ngier/GB.htm |title=Gandhi And Mahayana Buddhism |publisher=Class.uidaho.edu |date= |accessdate=2011-06-10}}</ref><ref>[https://books.google.com/books?id=Pyon3IOpX-AC&pg=PA319&lpg=PA319 "The Experience of Hinduism: essays on religion in Maharashtra,"] By Eleanor Zelliot, Maxine Berntsen, State University of New York Press, 1980, ISBN 0-8248-0271-3.</ref> sub-school of the [[Vedānta]] (literally, ''end or the goal of the [[Vedas]]'', [[Sanskrit]]) school of [[Hindu philosophy]].<ref>[https://books.google.com/books?id=63gdKwhHeV0C "Advaita Vedanta: A Philosophical Reconstruction,"] By Eliot Deutsch, University of Hawaii Press, 1988, ISBN 0-88706-662-3</ref>

#Jada-jîva-bheda&nbsp;— difference between insentient and the soul

#Jada-jîva-bheda&nbsp;— difference between insentient and the soul

#Mitha-jada-bheda&nbsp;— difference between any two insentients

#Mitha-jada-bheda&nbsp;— difference between any two insentients

== Discussion ==

== Discussion ==