Dvaitadvaita — Indian Philosophy

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Atman

In the school of dvaitadvaita, the concept of atman is considered to be identical to brahman (cite: edge_001077). This idea is repeated throughout the school's teachings, emphasizing the oneness of atman and brahman (cite: edge_001074). The dvaitadvaita school suggests that one should "realize Me as one [identical] with what governs the beings" to understand this concept (cite: edge_001076). The atman is also related to dharma, which is considered a qualified aspect of atman (cite: edge_028124).

Brahman

According to the Dvaitadvaita school of philosophy, the atman is identical to Brahman (cite: edge_001077). This idea is repeated consistently throughout the school's teachings, emphasizing the oneness of the individual self and the ultimate reality (cite: edge_001074). The Dvaitadvaita school suggests that one should realize the atman as one with what governs the beings, which is Brahman (cite: edge_001076). This understanding of the atman and Brahman is central to the Dvaitadvaita philosophy (cite: edge_001075).

Karma

According to the dvaitadvaita school of philosophy, dharma is considered a qualified aspect of karma, as seen in various texts such as the Chandogya Upanishad and the Sutrakritanga (cite: edge_024286). Dharma is also said to be a cause of karma, with evidence from the Katha Upanishad (cite: edge_025843). The relationship between dharma and karma is further emphasized in the Brihadaranyaka Upanishad, where it is stated that good works and sacrifices are aspects of karma (cite: edge_026739). Overall, the concept of karma in the context of dharma is complex and multifaceted, with dharma being both a qualified aspect of and distinct from karma (cite: edge_021873).

Dharma

According to the dvaitadvaita school of philosophy, dharma is considered a qualified aspect of atman, as it is related to the laws of spiritual life (cite: edge_011729). Dharma is also seen as a cause of atman, as it can awaken dormant and unrealized powers (cite: edge_011726). Additionally, dharma is associated with the eternal and is considered a remedy for the elemental Self (cite: edge_028056). Overall, dharma is viewed as an important aspect of atman, guiding individuals towards the right path and helping them achieve spiritual growth (cite: edge_026325).

Moksha

According to the dvaitadvaita school of philosophy, dharma is seen as a cause of moksha (cite: edge_025566). Dharma is also considered a qualified aspect of moksha (cite: edge_024692). Additionally, dharma is said to lead to moksha (cite: edge_026096). It's also noted that dharma can be distinct from moksha, with sacrifice and good works being considered the best path (cite: edge_026116).

Samsara

According to the dvaitadvaita school of philosophy, the concept of samsara is related to the atman, with some sources suggesting that the atman is a qualified aspect of samsara (cite: edge_001263). Additionally, karma is seen as a cause of samsara (cite: edge_021268). The atman is also considered distinct from samsara in some contexts (cite: edge_010754). Furthermore, dharma is seen as a qualified aspect of samsara (cite: edge_026119).

Maya

According to the dvaitadvaita school of philosophy, the concept of maya is related to the atman, or soul, in complex ways. The atman is sometimes seen as distinct from maya (cite: edge_011335), but also as being qualified by or an aspect of maya (cite: edge_002163). Additionally, the atman is considered to be the cause of maya in some cases (cite: edge_002982), while maya is also seen as influencing the atman (cite: edge_002164). Dharma, or duty, is also considered a qualified aspect of maya (cite: edge_002524).

Jiva

According to the dvaitadvaita school of philosophy, the concept of jiva is closely related to the atman. In general, it is said that the atman is identical to the jiva (cite: edge_027194). The atman is also described as the puller or ruler within, and is considered immortal (cite: edge_026930). The atman is said to be the elemental Self, and is also described as being mounted by the intelligent Self (cite: edge_027197). Additionally, the atman is considered to be the cause of the jiva, making it intelligent and driving it (cite: edge_028016).

Dukkha

According to the dvaitadvaita 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 associated with the concept of klesha, which is described as clustering in misery (cite: edge_012503). 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). The wise are said to recognize that all is misery (cite: edge_012508).

Anatta

According to the dvaitadvaita school, 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 dvaitadvaita school does not provide a direct explanation of anatta, but it can be inferred that anatta is distinct from the atman, or the individual self (cite: edge_023161). The idea that the Self is not permanent is rooted in ancient texts, such as the Chandogya Upanishad (cite: edge_023161).