Advaita Vedanta — Indian Philosophy

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Atman

In the school of Advaita, the concept of atman is distinct from dharma, as it "has no other duty" and "shakes off both virtue and vice" (cite: edge_018650, cite: edge_018409). At the same time, atman is also considered a qualified aspect of dharma, related to "the values consisting in long life, wealth, and holiness" and "the purposefulness of the scriptures" (cite: edge_019087, cite: edge_017890). Additionally, dharma is seen as a qualified aspect of atman, "for the sake of meditation" and "rites are enjoined for others" (cite: edge_020055, cite: edge_018553). The relationship between atman and dharma is complex, with atman being both distinct from and connected to dharma (cite: edge_018900). [Note: this summary may contain an unverified citation.]

Brahman

In the school of Advaita, Brahman is considered to be identical to the atman, or the Self (cite: edge_021429). This idea is repeated throughout various Upanishads, with statements such as "the Self is verily Brahman" (cite: edge_021430). The school of Advaita also suggests that dharma, or duty, is a qualified aspect of Brahman (cite: edge_020753). Ultimately, the goal of Advaita is to realize that the atman and Brahman are one and the same (cite: edge_021404).

Karma

In the school of Advaita, dharma is often seen as a qualified aspect of karma (cite: edge_018544). This means that virtuous deeds and duties are considered part of one's karma, and can be helpful in gaining knowledge (cite: edge_018604). However, it's also noted that dharma is distinct from karma in some cases, such as in the context of certain sacrifices (cite: edge_018126). Overall, the relationship between dharma and karma in Advaita is complex, with dharma being seen as a means to achieve knowledge and ward off evil consequences, while also being influenced by scriptural teachings (cite: edge_019482).

Dharma

In the school of Advaita, dharma is often associated with karma, as seen in the idea that "only the duties pertaining to the stages of life, they are also helpful in the rise of knowledge" (cite: edge_018604). Dharma is also considered to be related to the performance of virtuous deeds, which "do not come into conflict with the knowledge arising from the scriptures" (cite: edge_018708). Additionally, dharma is linked to the concept of atman, with "rites are enjoined for others" (cite: edge_018553) and "for the sake of meditation" (cite: edge_020055). However, it's also noted that dharma is distinct from karma in certain contexts, such as in the case of the Jyotistoma sacrifice (cite: edge_018126).

Moksha

In the school of Advaita, moksha is related to dharma, with dharma being a qualified aspect of moksha (cite: edge_016661) and also a cause of moksha (cite: edge_018605). Additionally, atman, or the self, is also connected to moksha, with atman leading to moksha (cite: edge_020509) and being a qualified aspect of moksha (cite: edge_019919). The idea is that by following dharma and understanding atman, one can achieve moksha, which is described as a state of freedom from all attributes (cite: edge_020509) and immortality (cite: edge_020397).

Samsara

In Advaita philosophy, samsara, or the cycle of birth and death, is caused by various factors including 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). Maya is also considered a qualified aspect of samsara, representing an unreal state that depends on others (cite: edge_019888). [Note: this summary may contain an unverified citation.]

Maya

In the school of Advaita, maya is related to atman, with some texts suggesting that atman is the cause of maya (cite: edge_019163). Atman is also described as being qualified as an aspect of maya, with maya being associated with "evanescent things" (cite: edge_019180). Additionally, some texts indicate that atman is distinct from maya, with the self being described as awakening into its "own real, non-dual nature" (cite: edge_020888). The relationship between atman and maya is complex, with maya being seen as a means by which the self experiences the world (cite: edge_020508).

Jiva

In the school of Advaita, the concept of jiva is complex, with some texts suggesting that atman is identical to jiva (cite: edge_018551). However, other texts imply that atman is distinct from jiva (cite: edge_018180). The idea that atman is identical to jiva is repeated in several sources, including the Brahma Sutras and the Taittiriya Upanishad (cite: edge_018767, edge_020028). Additionally, atman is sometimes described as a qualified aspect of jiva, referring to a particular part of the soul circumscribed by the body (cite: edge_017959). [Note: this summary may contain an unverified citation.]

Dukkha

According to the philosophy of Advaita, dukkha, or misery, is a significant concept. Dukkha is said to be caused by various factors, including karma (cite: edge_012554) and samskara (cite: edge_012253). It is also described as being closely related to the concept of klesha, with dukkha being the result of klesha (cite: edge_011924). Additionally, dukkha is seen as something that can be ended through moksha, or liberation, which is described as the cessation of pain (cite: edge_010386).

Anatta

In the context of Advaita, the concept of anatta is related to the idea that 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 Chandogya Upanishad, a key text, notes that the Self is not permanent, which is relevant to the idea of anatta (cite: edge_023161). This idea of impermanence is connected to the distinction between atman and anatta (cite: edge_023161).