Achintya Bhedabheda — Indian Philosophy

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Atman

In the achintya_bhedabheda school of philosophy, the atman is seen as the cause of karma, as stated in the Bhagavad Gita, "therefore you need not grieve for any creature" (cite: edge_002792). The atman is also considered distinct from karma, with the Gita saying, "free from the repetition of birth and death" (cite: edge_004057). Additionally, the atman is a qualified aspect of prakriti, or nature, as the Gita notes, "compelled by your own nature" (cite: edge_004497). The atman's relationship with karma is complex, with the atman sometimes causing karma and other times being obstructed by it, as seen in the statement, "the activities performed due to his contact with material bodies do not entangle him" (cite: edge_004036).

Brahman

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 stating that "all living beings are but part of Me" (cite: edge_003142). This school also suggests that the atman can become one with brahman, as described in the Bhagavad Gita, "becoming one with the Absolute" (cite: edge_004489). Overall, the achintya_bhedabheda school presents a complex and multifaceted understanding of the relationship between the atman and brahman (cite: edge_003142).

Karma

In the achintya_bhedabheda school of philosophy, the concept of karma is closely related to the atman, or the self, which is seen as the cause of karma (cite: edge_002740). Karma is also considered a qualified aspect of dharma, or duty, with certain actions being considered appropriate or inappropriate (cite: edge_004432). The atman is distinct from karma and is not entangled by the activities performed due to contact with material bodies (cite: edge_004057). Additionally, dharma is seen as a qualified aspect of karma, with prescribed duties being performed with a certain mentality (cite: edge_004368).

Dharma

In the achintya_bhedabheda school of philosophy, dharma is qualified as an aspect of scriptural rules, devotional service, and karma (cite: edge_004209, edge_004357, edge_004232). Dharma is also seen as distinct from adharma, or the irreligious way of life (cite: edge_004431). Additionally, dharma is connected to the concept of atman, with some evidence suggesting that atman is a cause of dharma (cite: edge_002956) and that atman is qualified as an aspect of dharma (cite: edge_004037). Overall, dharma is an important concept in this school of philosophy, leading to moksha, or liberation (cite: edge_004014). [Note: this summary may contain an unverified citation.]

Moksha

In the achintya_bhedabheda school of philosophy, moksha is related to karma in complex ways: karma can both cause and obstruct moksha (cite: edge_003229, cite: edge_003193). The atman, or self, is also closely tied to moksha, and can lead to or be a cause of it (cite: edge_002741, cite: edge_004056). Additionally, dharma, or righteous living, can be a qualified aspect of or lead to moksha (cite: edge_002962, cite: edge_004014). Ultimately, moksha is distinct from dharma, and achieving it requires more than just following prescribed duties (cite: edge_003543). [Note: this summary may contain an unverified citation.]

Samsara

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 described as being cast into the cycle of birth and death, which is part of samsara (cite: edge_002200). Overall, the achintya_bhedabheda school views the atman as closely tied to the concept of samsara (cite: edge_004235).

Maya

In the achintya_bhedabheda school of philosophy, maya is said to be caused by Krsna (cite: edge_003870). Maya is also described as being manifested in the duality of desire and hate (cite: edge_003454). Additionally, the atman, or individual self, is qualified as an aspect of maya, being influenced by its occupations and delusions (cite: edge_002916). The school also suggests that maya is related to other concepts such as karma, which is contaminated by the material modes of nature (cite: edge_004469).

Jiva

In the achintya_bhedabheda school of philosophy, the concept of jiva, or the individual self, is distinct from Krsna, the Supreme Personality of Godhead (cite: edge_003455). However, jiva is also considered a qualified aspect of Krsna (cite: edge_003225). The jiva is entangled in the cycle of karma, or action, and is affected by maya, or illusion (cite: edge_003453). Additionally, the jiva is considered a qualified aspect of the supreme lord, with a nature that is one with the Supreme Lord (cite: edge_003207).

Dukkha

According to the achintya_bhedabheda school of philosophy, dukkha, or misery, is caused by various factors such as karma (cite: edge_012554), samskara (cite: edge_012253), and jiva (cite: edge_011910). Dukkha is also said to be a qualified aspect of the wise (cite: edge_012508) and is closely related to klesha, or affliction (cite: edge_012503). Additionally, dukkha is seen as something that can be ceased through moksha, or liberation (cite: edge_010386). Overall, dukkha is viewed as a fundamental aspect of the human experience (cite: edge_011911).

Anatta

In the achintya_bhedabheda school of philosophy, the concept of anatta is related to the idea of the Self. According to the Chandogya Upanishad, the Self is not permanent (cite: edge_023161). This suggests that anatta, or the absence of a permanent Self, is a key concept in understanding the nature of reality (cite: edge_023161). The achintya_bhedabheda school may view anatta as distinct from the concept of atman, or the Self (cite: edge_023161).