Samsara

In Advaita philosophy, samsara, or the cycle of birth and death, is caused by factors such as kama, avidya, and maya (cite: edge_019654, edge_019652, edge_019887). The atman, or individual self, is also seen as a qualified aspect of samsara, meaning it is connected to this cycle (cite: edge_017810). Additionally, the jiva, or individual soul, is considered a qualified aspect of samsara, involving birth and death (cite: edge_019287). Overall, samsara is viewed as a state that depends on external factors and is characterized by worldly existence and suffering (cite: edge_019889). [Note: this summary may contain an unverified citation.]

In the school of Dvaita, samsara is seen as something that is caused by the atman (cite: edge_007003). Samsara is distinct from moksha, or liberation, and is actually an obstacle to achieving it (cite: edge_008062). According to Dvaita, samsara is also the cause of creation and can ultimately lead to moksha, but it is something that must be overcome (cite: edge_007064, edge_007548). Additionally, samsara is obstructed by the state of samana, and is caused by parama (cite: edge_007946, edge_007942). [Note: this summary may contain an unverified citation.]

In the school of Vishishtadvaita, samsara is distinct from brahman (cite: edge_000751) and moksha (cite: edge_005537). Karma is considered the cause of samsara (cite: edge_002203). The atman is also seen as a qualified aspect of samsara (cite: edge_002199). This understanding of samsara highlights its complex relationship with other key concepts in the Vishishtadvaita philosophy (cite: edge_000751).

In the achintya_bhedabheda school of philosophy, the atman is considered the cause of samsara, as stated in the Bhagavad Gita, "cast by Me into the ocean of material existence" (cite: edge_004235). Additionally, Krsna is seen as a qualified aspect of samsara, with the Lord giving particular vision required (cite: edge_003831). The atman is also viewed as a qualified aspect of samsara, being part of the cycle of birth and death (cite: edge_002200). Overall, the achintya_bhedabheda school sees a complex relationship between the atman and samsara, with the atman being both the cause of and a part of samsara (cite: edge_004235).

According to the dvaitadvaita school of philosophy, the concept of samsara is related to the atman, with the atman being a qualified aspect of samsara (cite: edge_001263). Samsara is also caused by karma, which is a key factor in the cycle of birth and death (cite: edge_021268). The atman is distinct from samsara, yet is also a part of it, undergoing various experiences and transformations (cite: edge_010754). Additionally, dharma is also a qualified aspect of samsara, influencing the individual's journey through the cycle of existence (cite: edge_026119).

In Buddhist philosophy, samsara is a concept that is distinct from the idea of atman, or self (cite: edge_008894). According to Buddhist teachings, karma is a cause of samsara, meaning that an individual's actions can lead to their continued existence in this cycle (cite: edge_010040). The concept of atman is not considered to be directly equivalent to samsara, with some texts suggesting that a realized being "neither still exists nor no longer exists after death" (cite: edge_008906). Additionally, the actions of beings can also contribute to samsara, with some beings going to a bad place as a result of their actions (cite: edge_010181).