Vedanta is one of the six schools (
darshanam) of Hindu philosophy, and it contains subschools that have derived their beliefs from
the Upanishads, the
Brahma Sutras and the
Bhagavad Gita. The aforementioned three scriptures are commonly referred to as the
Prasthantrayi.
Advaita Darshan The
Advaita (non-dualist) Darshan posits the existence of only one entity,
Brahman. It considers all distinctions ultimately false since differentiation requires more than one entity. Those distinctions empirically perceived, along with those expounded in the
Prasthanatrayi, are accounted for within this school by the recognition of a relative reality (
vyavaharik satta). One such distinction is that between
jivas, or souls, and Brahman. Understood through the paradigm of relative reality,
jivas are cloaked by
maya—avidya, or ignorance—a state in which they are not able to realize their oneness with Brahman. According to
Pratibimba-vāda, the
jiva consists of a reflection of the
atman, and the mirror on which the reflection occurs is ignorance (
avidya). This metaphor clarifies that the
atman and
jiva are not distinct, even though they appear to be so, just as one's reflection in the mirror appears to be distinct from oneself but is actually identical with one.
Avaccheda-vāda denies that consciousness can be reflected, and instead understands the
jiva as a limitation (
upadhi) of the
atman. It is limited and appears to be separated from other selves because of ignorance.
Bhedhabheda (Dvaitadvait) Darshan The
Bhedhabheda Darshan, founded by Nimbarka, maintains that
jivas are at once distinct and part of Brahman, a middle ground of sorts between the extremes of Advaita, utter oneness, and Dvaita, utter distinctness. This notion of difference yet non-difference is commonly depicted through an analogy: just as rays originate from the sun but are spatio-temporally distinct from it, so too
jivas are parts of the whole that is Brahman. Another analogy given is that of sparks emitted from a fire. The sparks, composed of same substance as fire, are non-different (
abheda) from the fire. They are also different (
bheda), located in different place from the fire from which they originated. Yet another analogy given is of ocean and its waves, which shows that even though the bhedabheda darshan entails that Brahman has parts and
jivas are part of Brahman, this does not mean
jivas lessen its perfection, just as the waves of the ocean do not lessen the amount of water present in the ocean.
Dvaita Darshan Founded by
Madhva, the
Dvaita (dualist) Darshan rejects the Advaita (non-dualist) notion of one ultimate reality. It propounds a duality of five kinds, the most fundamental of which is that between
jivas and
Ishvara. A
jiva is differentiated from God or
Ishvara due to the
jiva’s dependence on
Ishvara; this state is an indication of eternal, ontological distinction. Unique to this school is the idea of a hierarchy of souls, evocative of
predestination. Within the system, some souls are inherently and eternally destined for liberation, others for hell and still others for migration through the cycle of birth and death. It is in this cycle where jivas have the opportunity to perform positive or negative deeds (
karmas), and make spiritual efforts to break free of it, known as liberation (
moksha).
Vishishtadvaita Darshan The
Vishishtadvaita Darshan, proposed by
Ramanuja, maintains an ontological distinction between
jivas and God. However, unlike in the Dvaita Darshan, the distinction is qualified. The
jiva still remains dependent on God for its qualities and volition. Ramanuja uses the doctrine of the body and the soul (
sarira and
sariri) to explain the relationship between God and the
jivas. The
jivas constitutes the body of God, and God is the soul of the
jivas. Using this doctrine, Ramanuja is able to maintain an ontological distinction between God and the
jivas, while still demonstrating their qualified non-duality. Vishishtadvaita holds, like other
darshanas, that the self is
chetan, a conscious being that is made up of consciousness. The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's
jiva, Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan argues that if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted. Ramanuja compares the consciousness of the jiva, as an atman, to the relationship between a lamp and the light it emits: Unlike other schools, Vishishtadvaita philosophy proposes that moksha (liberation) is not just the end of
transmigration, but also a sense of bliss and joy found in the contemplation of God and living a life of devotion, as a result of which God will aid in granting
moksha.
Shuddhadvaita Darshan The
Shuddadvaita Darshan, proposed by
Vallabhacharya, has a concept of "nitya-sambandha" which means eternal relationship between
jiva and
Brahman (Parabrahman). The ''jiva's
inherent nature is divine, pure, and spiritual. The jiva's
ultimate purpose is to engage in a loving devotion to Krishna (Supreme Brahman), and liberation is attained through divine grace and the acceptance of the jiva's'' loving surrender to Krishna. Vallabhacharya uses an analogy between fire and its sparks, where jivas are sparks emerging from God's fire, tiny yet sharing the same essence.
Acintya Bheda Abheda The
Acintya Bheda Abheda, proposed by Chaitanya Mahaprabhu, maintains that
jiva and
Brahman are same (
abheda) and different (
bheda) and the relationship is inconceivable in thought (
acintya). centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the
Vachanamrut, Gadhada 1.7 and Gadhada 3.10: The
jiva is defined as a distinct, individual soul, i.e., a finite sentient being.
Jivas are bound by
maya, which hides their true self, which is characterized by eternal existence,
consciousness and bliss. There are an infinite number of
jivas. They are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within the heart, a
jiva pervades the entire body by its capacity to know (
gnānshakti), making it animate. It is the form of knowledge (
gnānswarūp) as well as the knower (
gnātā). The
jiva is the performer of virtuous and immoral actions (
karmas) and experiences the fruits of these actions. It has been eternally bound by
maya; as a result, it roams within the
cycle of birth and death. Birth is when a
jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones, the
jiva renounces its old body and acquires a new one. == Similarities with other Schools ==