Brahman

Advaita Vedanta

In the Advaita school of philosophy, the concept of Brahman is closely tied to the idea of Atman, with the two being considered identical (cite: edge_021429). The Prasna Upanishad is quoted as saying "the Self is verily Brahman", reinforcing this idea (cite: edge_021430). This identity between Atman and Brahman is a central tenet of Advaita philosophy, with multiple sources repeating this notion (cite: edge_021438). Additionally, Dharma is seen as a qualified aspect of Brahman in this school of thought (cite: edge_020753).

Dvaita Vedanta

In the school of Dvaita, the concept of Brahman is complex, with the atman being described as both distinct from and identical to Brahman (cite: edge_007811, cite: edge_007829). The atman is also seen as a qualified aspect of Brahman, with the ability to comprehend its attributes (cite: edge_007787, cite: edge_007749). Additionally, the atman is said to be the cause of Brahman, with the soul reaching Para, or Brahman, through its actions (cite: edge_008014, cite: edge_008016). Overall, the relationship between the atman and Brahman in Dvaita philosophy is multifaceted and nuanced (cite: edge_008036). [Note: this summary may contain an unverified citation.]

Vishishtadvaita

In the Vishishtadvaita school of philosophy, the concept of Brahman is closely related to the atman, or individual soul. According to this school, the atman is a qualified aspect of Brahman, meaning it is connected to and derives from the ultimate reality of Brahman (cite: edge_006693). The atman is described as reaching Brahman through various paths, ultimately attaining true knowledge and freedom from evil (cite: edge_006683). The Vishishtadvaita school also suggests that the atman, while distinct from Brahman, is intimately connected to it and can manifest itself in its own form within Brahman (cite: edge_006703, cite: edge_006698). [Note: this summary may contain an unverified citation.]

Achintya Bhedabheda

In the achintya_bhedabheda school of philosophy, the concept of brahman is closely related to the atman, or individual self. According to this school, the atman is sometimes considered identical to brahman, as stated in the Bhagavad Gita, "the Self is verily Brahman" (cite: edge_003283). At other times, the atman is seen as a qualified aspect of brahman, with the Bhagavad Gita describing all living beings as "part and parcel of Me" (cite: edge_003142). This school also suggests that the self-realized person can enjoy unlimited happiness by concentrating on the Supreme, implying a deep connection between the atman and brahman (cite: edge_003226). Ultimately, the achintya_bhedabheda school seems to emphasize the complex and multifaceted relationship between the atman and brahman (cite: edge_003964).

Dvaitadvaita

In the school of dvaitadvaita, the concept of brahman is closely tied to the idea of atman, with the two being considered identical (cite: edge_001077). This idea is repeated throughout various sources, emphasizing the oneness of atman and brahman (cite: edge_001074). The dvaitadvaita school suggests that realizing this identity is key to understanding the nature of brahman (cite: edge_001076). Ultimately, the school of dvaitadvaita views atman and brahman as one and the same, highlighting their interconnectedness (cite: edge_001075).

Where schools disagree

atman ↔ brahman

Achintya Bhedabheda asserts IS_IDENTICAL_TO (edge_004489): "becoming one with the Absolute"

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_021445): "the Self is verily Brahman"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_008067): "the souls possess also the power of creation, etc"

Dvaitadvaita asserts IS_IDENTICAL_TO (edge_001081): "realize Me as one [identical] with what governs the beings"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006761): "the Self is verily Brahman, qualified by the attributes of the individual soul"

brahman ↔ karma

Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_002940): "find out the direction of work in Brahman"

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_021040): "There could have been no karma before creation"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007988): "the routes leading to Brahman"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_000714): "reposing all actions on Brahman (Prakṛti)"

bliss ↔ brahman

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_020227): "bliss (kam) is Brahman"

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007597): "the bliss, etc., of the Lord being the same"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006318): "attributes determining the essential character of the thing"

brahman ↔ sin

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_019106): "having dispelled sin"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007913): "the non-clinging of the future sina and the destruction of the previous sins result, (as s..."

Vishishtadvaita asserts IS_DISTINCT_FROM (edge_005587): "free from all sin"

brahman ↔ knowledge

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_020804): "Brahman is Knowledge"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007563): "consisting of bliss (both in essence and in form)"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006533): "the growth of knowledge may be assisted by charity and other practices"

brahman ↔ jiva

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020987): "becoming the embodied soul"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007267): "from the Supreme Lord only, (as seen from the same scriptural passage)"

Vishishtadvaita asserts IS_CAUSE_OF (edge_006235): "Having entered by means of that jiva-self I will differentiate names and forms,"

brahman ↔ mind

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020379): "It, again, is mind"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007260): "that created water"

Vishishtadvaita asserts IS_DISTINCT_FROM (edge_006564): "Brahman is something superior to mind"

brahman ↔ vedas

Achintya Bhedabheda asserts IS_MANIFESTATION_OF (edge_002941): "the Vedas are directly manifested from the Supreme Personality of Godhead"

Advaita Vedanta asserts IS_CAUSE_OF (edge_019517): "for by Brahman (Om), indeed, are all the Vedas nourished"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007921): "duly studied under the preceptor"

brahman ↔ heaven

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020241): "Its relationship with heaven"

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007926): "he attains to Brahman, The term ‘then’ shows the invariable rule"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_005540): "the abode of heaven, earth, &c. (is the highest Self), on account of terms which are its o..."

brahman ↔ soul

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_021013): "even in the same Brahman there can be a diverse creation"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007416): "causes (the various functions) to be discharged by these organs"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006752): "That which is not within change, i.e. the highest Brahman"

What each school says

Where schools disagree