Changes

The chief subject matter of Vedanta in Brahma sutras involves ब्रह्मनिरूपणम् । meaning "revealing Brahman." The schools of Vedanta seek to answer questions about the relation between [[Atman (आत्मन्)|Atman]] and [[Brahman (ब्रह्मन्)|Brahman]], and the relation between Brahman and Jagat, the world. Even though there are many sub-schools of vedantic philosophy, all these schools share some common features, that can be called the vedantic core:   

The chief subject matter of Vedanta in Brahma sutras involves ब्रह्मनिरूपणम् । meaning "revealing Brahman." The schools of Vedanta seek to answer questions about the relation between [[Atman (आत्मन्)|Atman]] and [[Brahman (ब्रह्मन्)|Brahman]], and the relation between Brahman and Jagat, the world. Even though there are many sub-schools of vedantic philosophy, all these schools share some common features, that can be called the vedantic core:   

* '''Concept of Brahman''' - Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]].'' It involves an understanding of Reality, the ultimate Truth, knowledge of Brahman (Self), experience of consciousness, relationship and causality of man and universe, Avidya (ignorance), Maya (illusion) etc. All schools support this Supreme Entity though they differ in the way they express the qualities regarding Brahman.

* '''Concept of [[Brahman (ब्रह्मन्)|Brahman]]''' - Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]].'' It involves an understanding of Reality, the ultimate Truth, knowledge of Brahman (Self), experience of consciousness, relationship and causality of man and universe, Avidya (ignorance), Maya (illusion) etc. All schools support this Supreme Entity though they differ in the way they express the qualities regarding Brahman.

* '''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 (आत्मन्)|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 (कर्म)|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 Dharma''' -  Atman can be realized by one who does practice self-control, desirelessness, and concentration of mind. Moral purity is the indispensable pre-requisite of knowledge of atman. Karma is not excluded from moral life.

* '''Concept of [[Dharma (धर्मः)|Dharma]]''' -  Atman can be realized by one who does practice self-control, desirelessness, and concentration of mind. Moral purity is the indispensable pre-requisite of knowledge of atman. Karma is not excluded from moral life.

* '''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 (मोक्षः)|Moksha]]''' - Liberation is deliverance from the punarjanma cycle leads to Moksha. It is regarded as the highest aim of human life.

To attain the highest goal of human life, the successive stages in the realization are summarized as<ref name=":5" />:

To attain the highest goal of human life, the successive stages in the realization are summarized as<ref name=":5" />:

'''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.  

'''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" />

'''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. Krishna and Radha are dual and distinct as the lover and the beloved and yet are non-dual in their essence.<ref name=":3" />

====Shuddhādvaita====

====Shuddhādvaita====

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" />  

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 ''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 holds that Shuddha-chaitanya or Pure Consciousness has three forms

Advaita Vedanta holds that Shuddha-chaitanya or Pure Consciousness has three forms

# as associated with the mental state/antahkarana (pramana) - Pramana-chaitanyam

# as associated with the mental state/antahkarana (pramana) - Pramana-chaitanyam

Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref> Advaita Vedanta expounds that Brahman is the sole unchanging reality,<ref name="acdas">Das, A. C. (1952). [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics]. ''Philosophy East and West'', ''2''(2), 144–154. <nowiki>https://doi.org/10.2307/1397304</nowiki></ref> it is pure being, non-dual, immutable, eternal and devoid of all attributes. , no limited individual souls nor a separate unlimited cosmic soul, rather all souls, all of existence, across all space and time, is one and the same. The universe and the soul inside each being is Brahman, and the universe and the soul outside each being is Brahman, according to Advaita Vedanta. Brahman is the origin and end of all things, material and adhyatmik. ''Brahman'' is the root source of everything that exists. He states that Brahman can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.<ref name="Arvind Sharma 2007 pages 19-40">Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86</ref> The goal of Advaita Vedanta is to realize that one's Self (''[[Atman (Hinduism)|Atman]]'') gets obscured by ignorance and false-identification ("[[Avidya (Hinduism)|Avidya]]"). When Avidya is removed, the Atman (Soul, Self inside a person) is realized as identical with Brahman.<ref name="dx.doi.org">Anantanand Rambachan (2001), [http://dx.doi.org/10.7825/2164-6279.1250 Heirarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta], Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1-6</ref> The Brahman is not outside, separate, dual entity, the Brahman is within each person, states Advaita Vedanta school of Hinduism. ''Brahman'' is all that is eternal, unchanging and that is truly exists.<ref name="acdas" /> This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and all is ''Brahman''.

Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref> Advaita Vedanta expounds that Brahman is the sole unchanging reality,<ref name="acdas">Das, A. C. (1952). [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics]. ''Philosophy East and West'', ''2''(2), 144–154. <nowiki>https://doi.org/10.2307/1397304</nowiki></ref> it is pure being, non-dual, immutable, eternal and devoid of all attributes. , no limited individual souls nor a separate unlimited cosmic soul, rather all souls, all of existence, across all space and time, is one and the same. The universe and the soul inside each being is Brahman, and the universe and the soul outside each being is Brahman, according to Advaita Vedanta. Brahman is the origin and end of all things, material and adhyatmik. ''Brahman'' is the root source of everything that exists. He states that Brahman can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.<ref name="Arvind Sharma 2007 pages 19-40">Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86</ref> The goal of Advaita Vedanta is to realize that one's Self (''[[Atman (Hinduism)|Atman]]'') gets obscured by ignorance and false-identification ("Avidya"). When Avidya is removed, the Atman (Soul, Self inside a person) is realized as identical with Brahman.<ref name="dx.doi.org">Anantanand Rambachan (2001), [http://dx.doi.org/10.7825/2164-6279.1250 Heirarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta], Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1-6</ref> The Brahman is not outside, separate, dual entity, the Brahman is within each person, states Advaita Vedanta school of Hinduism. ''Brahman'' is all that is eternal, unchanging and that is truly exists.<ref name="acdas" /> This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and all is ''Brahman''.

The universe does not simply come from Brahman, it ''is'' Brahman. According to Adi Shankara, a proponent of Advaita Vedanta, the knowledge of Brahman that [[shruti]] provides cannot be obtained in any other means besides self inquiry.<ref>Anantanand Rambachan (1994), ''The limits of scripture: Vivekananda's reinterpretation of the Vedas.'' University of Hawaii Press, pages 125, 124</ref> In Advaita Vedanta, nirguna Brahman, that is the Brahman without attributes, is held to be the ultimate and sole reality.<ref name="acdas" /> Consciousness is not a property of Brahman but its very nature.  

The universe does not simply come from Brahman, it ''is'' Brahman. According to Adi Shankara, a proponent of Advaita Vedanta, the knowledge of Brahman that shruti provides cannot be obtained in any other means besides self inquiry.<ref>Anantanand Rambachan (1994), ''The limits of scripture: Vivekananda's reinterpretation of the Vedas.'' University of Hawaii Press, pages 125, 124</ref> In Advaita Vedanta, nirguna Brahman, that is the Brahman without attributes, is held to be the ultimate and sole reality.<ref name="acdas" /> Consciousness is not a property of Brahman but its very nature.  

====Vishishtadvaita====

====Vishishtadvaita====

[[Vishishtadvaita]] was propounded by [[Rāmānuja]] (1017–1137 CE) and says that the ''jīvātman'' is a part of [[Brahman]], and hence is similar, but not identical. The main difference from Advaita is that in Visishtadvaita, the [[Brahman]] is asserted to have attributes ([[Saguna brahman]]), including the individual conscious souls and matter. [[Brahman]], matter and the individual souls are distinct but mutually inseparable entities. This school propounds [[Bhakti]] or devotion to God visualized as [[Vishnu]] to be the path to liberation. [[Māyā]] is seen as the creative power of God.<ref name="Vedanta" />{{refn|group=note|[[Sri Lakshmi Visishtadvaita]] was propounded by Sri [[Srinivasa Deekshitulu]] (950 A.D.). It is primarily related to [[Vaikhanasa]] School of thought (based on Taittiriya Aranyaka) based on Badarayana Sariraka Sutras. It is strictly followed by the original priests of the celebrated ancient Tirumala Hill Shrine even to this day. It proposes that Brahman can be in sakala and nishkala forms. To meditate on the nishkala aspect of Brahman, the starting point is sakala (with attributes). This school propounds 'Archana' (Worship), supplemented by 'Jnana' (knowledge) and 'Bhakti' (devotion) to be the path to liberation. In this school of thought the ultimate Brahman is Lord Vishnu along with goddess Lakshmi. Lord Vishnu must be worshipped along with Goddess Lakshmi. Tirumala Kshetram is one of the best examples of the implementation of the 'Sri Lakshmi Visishtadvaitam'.<ref>Sri Lakshmi Visishtadvaita Bhashyam by Ubhaya Vedanta Pravartaka Srinivasa Deekshitiyam; Sri Vaikhanasa Sariraka Sampradaya Prakasakam published by Sri Vikhanas Trust, Tirumala 2004</ref>}}

Vishishtadvaita was propounded by Rāmānuja (1017–1137 CE) and says that the ''jīvātman'' is a part of Brahman, and hence is similar, but not identical. The main difference from Advaita is that in Visishtadvaita, the Brahman is asserted to have attributes (Saguna brahman), including the individual conscious souls and matter. Brahman, matter and the individual souls are distinct but mutually inseparable entities. This school propounds Bhakti or devotion to God visualized as Vishnu to be the path to liberation. Māyā is seen as the creative power of God.<ref name="Vedanta" />

====Dvaita====

====Dvaita====