Dvaita Vedanta

In the school of Dvaita, the concept of atman is closely related to karma, with the atman being the cause of karma (cite: edge_007351). The atman is also described as being furnished with its own instruments, which are used to perform karma (cite: edge_007413). Additionally, the atman is said to be the cause of karma, with the body being produced by karma (cite: edge_007736). The atman is also connected to dharma, with the atman being qualified as an aspect of dharma, and dharma being a qualified aspect of the atman (cite: edge_007630, edge_007339). [Note: this summary may contain an unverified citation.]

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.]

In the school of Dvaita, the concept of karma is closely related to the atman, or individual self, which is considered the cause of karma (cite: edge_008060). The atman's actions and intentions are seen as influencing the results of karma (cite: edge_007736). Dharma, or righteous living, is also seen as a qualified aspect of karma, with certain duties and paths being considered part of karma (cite: edge_000250). Additionally, the Dvaita school suggests that dharma can be both a qualified aspect of and distinct from karma, depending on the context (cite: edge_007809, edge_007795). [Note: this summary may contain an unverified citation.]

In the school of Dvaita, dharma is seen as a qualified aspect of karma, as it is related to the paths to the lordship of the objects of enjoyment (cite: edge_000250). Dharma is also considered a qualified aspect of brahma, with reference to the different results to which the gods are entitled (cite: edge_007650). Additionally, dharma is distinct from karma, as it involves doing what is permitted, rather than just doing what one pleases (cite: edge_007791). Dharma is also considered a cause of moksha, as even a small act of righteousness can become great and everlasting (cite: edge_007917).

In the school of Dvaita, moksha, or liberation, is said to be led to by the atman, or soul (cite: edge_007004). The atman is also considered a cause of moksha (cite: edge_000251) and a qualified aspect of it (cite: edge_007302). Additionally, dharma, or righteous living, is seen as a cause of moksha (cite: edge_007034) and leads to it (cite: edge_007784), while karma, or action, can both obstruct moksha (cite: edge_007914) and be a qualified aspect of it (cite: edge_020682).

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 Dvaita, maya is considered an indicatory of coming good or evil (cite: edge_007515). Maya is also associated with the concept of dream, as the creations of a dream are mentioned alongside maya (cite: edge_007187). Additionally, maya is distinct from the atman, or individual self, with different attributes being predicated of each (cite: edge_006923). Maya is also related to Isvara, who is said to possess maya, or the power of illusion (cite: edge_007618).

In the school of Dvaita, the concept of jiva is closely related to atman, with some sources suggesting they are identical (cite: edge_007307). The jiva is also seen as eligible for performing sacrifices, which is a qualified aspect of dharma (cite: edge_007781). Additionally, the jiva is considered to be the cause of karma (cite: edge_008066), and is distinct from moksha (cite: edge_008065). The jiva is also associated with the mind, as the Mind was first born (cite: edge_007376).

According to the dvaita school of philosophy, the concept of dukkha, or misery, is caused by various factors such as karma (cite: edge_012283), samskara (cite: edge_012253), and jiva (cite: edge_011910). Dukkha is also qualified as an aspect of the wise (cite: edge_012508) and is related to the concept of klesha (cite: edge_011924). Additionally, dukkha is seen as something that can be ended through moksha, or liberation (cite: edge_010386). Overall, dukkha is viewed as a fundamental aspect of the human experience (cite: edge_012503).

In the context of the concept of anatta, the school of dvaita does not have a directly attributed perspective provided. However, a general perspective notes that atman is distinct from anatta, suggesting a difference between the two concepts (cite: edge_023161). The evidence for this distinction comes from the Chandogya Upanishad, which mentions that "the Self is not permanent" (cite: edge_023161). This implies that anatta, or the idea of no permanent self, is a concept that contrasts with the idea of a permanent atman (cite: edge_023161).