Changes

====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 ''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." Pusti means the divine grace which dawns through devotion and is the cause of liberation.<ref name=":3" />

 

Brahman is the independent reality and is identified with Shrikrishna. The world is said to be the sport (līlā) of Krishna, whose essence is ''Sat-Chit-Ananda'' or, "existence knowledge and bliss". 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. [[Jiva (जीवः)|Jiva]] and jagat are the real manifestations of Brahman and the relationship is that of whole and parts.  

 

Vallabhacharya 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; being clouded by the force of ignorance (‘avidya’) it 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

====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" />

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.

====Dvaita====

====Dvaita====