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

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

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 (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''.

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>

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.

In [[Advaita Vedanta]], nirguna Brahman, that is the Brahman without attributes, is held to be the ultimate and sole reality.<ref name="acdas" /><ref name="williamw">William Wainwright (2012), [http://stanford.library.usyd.edu.au/entries/concepts-god/ Concepts of God], Stanford Encyclopedia of Philosophy, Stanford University, (Accessed on: June 13, 2015)</ref> Consciousness is not a property of Brahman but its very nature. In this respect, Advaita Vedanta differs from other Vedanta schools.<ref>[Sangeetha Menon (2007), ''Advaita Vedānta''], Internet Encyclopedia of Philosophy</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" />{{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>}}

====Dvaita====

====Visishtadvaita Vedanta====

[[Dvaita]] was propounded by [[Madhvacharya|Madhwāchārya]] (1199–1278 CE). It is also referred to as tatvavādā - The Philosophy of Reality. It identifies God with [[Brahman]] completely, and in turn with [[Vishnu]] or his various incarnations like [[Krishna]], [[Narasimha]], [[Venkateswara|Srinivāsa]] etc. In that sense it is also known as sat-vaishnava philosophy to differentiate from the Vishishtadvaita school known by sri-vaishnavism. It regards [[Brahman]], all individual souls (''jīvātman''s) and matter as eternal and mutually separate entities. This school also advocates [[Bhakti]] as the route to sattvic liberation whereas hatred (Dvesha)-literally 'twoness') and indifference towards the Lord will lead to eternal hell and eternal bondage respectively.

The Brahman of [[Visishtadvaita]] is not exactly same as individual Atman, rather it is synonymous with [[Narayana]], the transcendent and immanent reality. Brahman or Narayana is [[Saguna Brahman]], one with attributes, one with infinite auspicious qualities, and not the Advaita concept of attributeless [[Nirguna Brahman]].{{citation needed|date=June 2015}}

Liberation is the state of attaining maximum joy or sorrow, which is awarded to individual souls (at the end of their sādhana), based on the souls' inherent and natural disposition towards good or evil. The achintya-adbhuta shakti (the immeasurable power) of Lord Vishnu is seen as the efficient cause of the universe and the primordial matter or prakrti is the material cause. Dvaita also propounds that all action is performed by the Lord energizing every soul from within, awarding the results to the soul but Himself not affected in the least by the results.<ref name="Vedanta" />

====Dvaita Vedanta====

  Brahman of Dvaita is a concept similar to God in major world religions. Dvaita holds that the individual soul is dependent on God, but distinct.

  Brahman of Dvaita is a concept similar to God in major world religions. Dvaita holds that the individual soul is dependent on God, but distinct.

Dvaita propounds Tattvavada which means understanding differences between [[Tattva]]s (significant properties) of entities within the universal substrate as follows:{{citation needed|date=June 2015}}

Dvaita propounds Tattvavada which means understanding differences between [[Tattva]]s (significant properties) of entities within the universal substrate as follows:{{citation needed|date=June 2015}}