Dvaita Vedanta — Indian Philosophy

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Atman

In the school of Dvaita, the atman is seen as the cause of karma, as stated in the Brahma Sutras (cite: edge_007351). The atman is also described as being furnished with its own instruments, which suggests a qualified aspect of karma (cite: edge_007413). Additionally, the atman is said to be the cause of karma in various other contexts, such as in the production of the body (cite: edge_007736) and in the experience of the consequences of one's works (cite: edge_006918). The atman is also related to dharma, with some sources suggesting that it is a qualified aspect of dharma (cite: edge_007630).

Brahman

In the Dvaita school of philosophy, the concept of Brahman is complex, with some texts suggesting that the atman (individual self) is distinct from Brahman (cite: edge_007811). However, other texts imply that the atman can become one with Brahman, or is a qualified aspect of it (cite: edge_007787). The relationship between atman and Brahman is also described as causal, with the atman being able to reach or enter into Brahman (cite: edge_008016). Ultimately, the Dvaita school seems to suggest that the atman and Brahman are related but distinct entities, with the atman being able to comprehend or experience Brahman in some way (cite: edge_007792).

Karma

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 virtues can lead to certain results, such as the body being produced by karma (cite: edge_007736). Dharma, or righteous living, is also seen as a qualified aspect of karma, with certain paths and duties being permitted (cite: edge_000250). Additionally, the atman's actions can lead to multiple births, highlighting the complex relationship between the atman, dharma, and karma (cite: edge_007447).

Dharma

In the school of Dvaita, dharma is seen as a qualified aspect of karma, meaning it is related to the path of works (cite: edge_000250). Dharma is also considered a qualified aspect of brahman, referring to the different results that gods and others are entitled to (cite: edge_007650). Additionally, dharma is distinct from karma, with the idea that doing what one pleases means doing only permitted duties or acts (cite: edge_007791). Dharma is also considered a cause of moksha, with even a small act of righteousness becoming great and everlasting (cite: edge_007917).

Moksha

In the school of Dvaita, moksha, or liberation, is said to be achieved through the atman, or soul, which leads to moksha (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).

Samsara

In the school of Dvaita, samsara, or the cycle of birth and death, is caused by the atman, or individual self (cite: edge_007003). Samsara is distinct from moksha, or liberation, which it can ultimately lead to (cite: edge_008062, edge_007548). Samsara is also seen as an obstacle to achieving samana, or a state of equilibrium (cite: edge_007946). Additionally, parama, or the supreme reality, is considered the cause of samsara (cite: edge_007942). [Note: this summary may contain an unverified citation.]

Maya

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 self, with Vishnu being described as having attributes that are distinct from maya (cite: edge_006922). The Dvaita school also suggests that maya is a qualified aspect of brahma sutras, as indicated by the mention of maya in the brahma sutras (cite: edge_007514).

Jiva

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 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).

Dukkha

According to the dvaita school of philosophy, 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 associated with the idea that all personal life is misery (cite: edge_011910) and that even the wise recognize that all is misery (cite: edge_012508). Ultimately, the cessation of dukkha is linked to the concept of moksha, or liberation (cite: edge_010386).

Anatta

According to the philosophy of dvaita, the concept of anatta is related to the idea that the Self is not permanent (cite: edge_023161). This suggests that anatta, or the lack of a permanent self, is a concept that is acknowledged in the broader context of Indian philosophy (cite: edge_023161). The dvaita school does not have a direct statement on anatta in the provided premises, but it can be inferred that they would distinguish atman, or the individual self, from anatta (cite: edge_023161). The idea that the Self is not permanent is rooted in the Chandogya Upanishad (cite: edge_023161).