Changes

* All diversity is an illusion (mithya). The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).  

* All diversity is an illusion (mithya). The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).  

* Brahman is the sole reality and it appears both as the world and as the individual self (jiva). The former is an illusory manifestation of Brahman, while the later is Brahman itself appearing under the limitations which form part of that illusory universe.  

* Brahman is the sole reality and it appears both as the world and as the individual self (jiva). The former is an illusory manifestation of Brahman, while the later is Brahman itself appearing under the limitations which form part of that illusory universe.  

* Creation is effected by transformation and not by evolution, thus agreeing with the philosophy of Samkhya to a certain extent. Brahman is the material cause and source of all.   

* Creation is effected by transformation and not by evolution, thus agreeing with the philosophy of Samkhya to a certain extent. Brahman is the material cause and source of all. 

* The theory of causation is called Vivartavada, where the variety seen is only an appearance or change of the ultimate source, the Brahman, as the illusory serpent os of the rope.   

* The evolving principle Brahman is sentient and all-comprehensive and undergoes changes (thus differing from Samkhya where the evolving principle Prkrti is insentient).   

* The evolving principle Brahman is sentient and all-comprehensive and undergoes changes (thus differing from Samkhya where the evolving principle Prkrti is insentient).   

* The means to liberation is neither adherence to moral and religious duty alone nor acquisition of right knowledge alone but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.   

* The means to liberation is neither adherence to moral and religious duty alone nor acquisition of right knowledge alone but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.