Advaita Vedanta

In Advaita philosophy, the atman is distinct from dharma, as it "has no other duty" and "shakes off both virtue and vice" (cite: edge_018650, cite: edge_018409). However, 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.]

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).

In Advaita philosophy, dharma is considered a qualified aspect of karma (cite: edge_018544). This means that dharma, or righteous living, is closely related to karma, but they are not exactly the same thing (cite: edge_018126). According to Advaita, dharma is helpful in the rise of knowledge and is also involved in the enjoyment of the fruits of our deeds (cite: edge_018604, cite: edge_018991). Dharma is seen as a way to ward off evil consequences and is considered a virtuous deed that originates from the same source as knowledge (cite: edge_019482, cite: edge_018708). [Note: this summary may contain an unverified citation.]

In Advaita philosophy, dharma is often associated with karma, as it is gathered from various texts that dharma pertains to the duties of different stages of life, which can help in the rise of knowledge (cite: edge_018604). Dharma is also seen as related to karma in terms of the enjoyment of the fruits of our deeds (cite: edge_018991) and the performance of obligatory duties to ward off evil consequences (cite: edge_019482). However, it's also noted that knowledge is independent of rites, and dharma can be distinct from karma in certain contexts (cite: edge_018126). Additionally, dharma is sometimes connected to the concept of atman, particularly in relation to meditation and faith (cite: edge_020055).

In the school of Advaita, moksha is associated with the concept of dharma, which is considered a qualified aspect of moksha (cite: edge_016661). Dharma is also seen as a cause of moksha, leading to liberation (cite: edge_018605). Additionally, the concept of atman, or the self, is also linked to moksha, with atman being a qualified aspect of moksha (cite: edge_019919) and leading to freedom from all attributes (cite: edge_020509). The ultimate goal of moksha is to achieve immortality, freed from all evil, miseries, and troubles (cite: edge_020397).

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 Advaita philosophy, maya is related to the concept of atman, with some texts suggesting that atman is the cause of maya (cite: edge_019163). Maya is also described as something that atman is qualified as an aspect of, with examples including "evanescent things as sons, wealth, gold etc." (cite: edge_019180). Additionally, atman is sometimes seen as distinct from maya, with the idea that one can awaken to their "own real, non-dual nature that is the Self" (cite: edge_020888). The relationship between atman and maya is complex, with maya being described as something that atman can create or manifest through, such as in dreams (cite: edge_018157).

In the Advaita school of philosophy, the concept of jiva is closely related to the atman, with some texts suggesting they are identical (cite: edge_018551). However, other texts imply a distinction between the two, with the atman being separate from the jiva (cite: edge_018180). The individual soul, or jiva, is also referred to as the "embodied soul" and is considered to be the atman in a particular body (cite: edge_020627). The relationship between atman and jiva is complex, with some texts describing the atman as a qualified aspect of the jiva (cite: edge_017959).

According to the philosophy of Advaita, dukkha, or misery, is caused by various factors such as karma (cite: edge_012554) and samskara (cite: edge_012253). Dukkha is also associated with the concept of klesha, which is said to be a result of dukkha (cite: edge_011924). Additionally, dukkha is seen as an inherent aspect of life, with all personal life being considered misery (cite: edge_011910). The wise are said to recognize that all is misery (cite: edge_012508).

In the context of the concept of anatta, the Advaita school doesn't have a direct statement, but a related idea from the Chandogya Upanishad says that the Self is not permanent (cite: edge_023161). This suggests a distinction between the concept of atman, or the Self, and anatta (cite: edge_023161). The Chandogya Upanishad's statement about the impermanence of the Self may be relevant to understanding anatta (cite: edge_023161). The idea that the Self is not permanent is a key point to consider when exploring anatta (cite: edge_023161).