Vishishtadvaita
What this school says, concept by concept
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Atman
In the Vishishtadvaita school of philosophy, the atman is considered a qualified aspect of dharma, as stated in the Bhagavad Gita (cite: edge_001136). The atman is also described as the supporter of the elements (cite: edge_001829) and is associated with freedom from evil and sin (cite: edge_006715). Additionally, the atman is said to be the cause of karma, with the souls using their own creative will-power to create their own worlds (cite: edge_006737). The atman is also characterized as possessing attributes such as freedom from all evil and sin, and unalloyed happiness (cite: edge_002023).
Brahman
In the Vishishtadvaita school of philosophy, the concept of Brahman is closely related to the atman, or individual soul. According to this school, the atman is a qualified aspect of Brahman, meaning it is connected to and derives from the ultimate reality of Brahman (cite: edge_006693). The atman is described as reaching Brahman through various paths, ultimately attaining true knowledge and freedom from evil (cite: edge_006683). The Vishishtadvaita school also suggests that the atman, while distinct from Brahman, is an integral part of it, with the highest Self being the causal substance of all (cite: edge_006703, cite: edge_006640). The atman's relationship with Brahman is one of qualified non-duality, with the atman possessing attributes of the individual soul while being part of the larger Brahman (cite: edge_006761).
[Note: this summary may contain an unverified citation.]
Karma
In the school of Vishishtadvaita, karma is considered a qualified aspect of dharma, meaning that it is connected to one's duties and responsibilities (cite: edge_006524). Karma is also seen as something that can be influenced by the atman, or the individual self, with the atman being the cause of karma (cite: edge_001850). Additionally, karma can have an impact on the atman, with karma being a cause of the atman's experiences (cite: edge_006212). The relationship between karma and dharma is complex, with karma being a part of dharma and dharma being a cause of karma (cite: edge_006522).
Dharma
In the Vishishtadvaita school of philosophy, dharma is closely related to ahimsa, or non-harming, as it is said "let him not harm any creature" (cite: edge_006198). Dharma is also considered an aspect of vedanta, which is consistent with the idea that "which is consistent with Dharma" (cite: edge_002616). Additionally, dharma is seen as a path to moksha, or liberation, as it is stated that "he becomes righteous and obtains everlasting peace" (cite: edge_001307). Dharma is also connected to karma, or action, as it is said that "for success is quickly attained by men through action" (cite: edge_000559) (cite: edge_006522).
Moksha
In the school of Vishishtadvaita, the concept of moksha is closely related to the atman, or soul, which is considered to be the cause of moksha (cite: edge_006386). The atman is also seen as a qualified aspect of moksha, with the released soul possessing certain qualities and experiences, such as undergoing experiences of pleasure (cite: edge_006734). Additionally, dharma, or righteous living, is also considered to be a qualified aspect of moksha, with the pursuit of dharma leading to success and everlasting peace (cite: edge_001307). Ultimately, the atman's true knowledge and freedom from passion can lead to the highest oneness and moksha (cite: edge_005536).
Samsara
In the school of Vishishtadvaita, samsara is distinct from brahman (cite: edge_000751) and moksha (cite: edge_005537). According to this school, karma is the cause of samsara (cite: edge_002203), and the atman is a qualified aspect of samsara (cite: edge_002199). This means that the atman is connected to the cycle of births and deaths that characterizes samsara (cite: edge_002199).
Maya
In the school of Vishishtadvaita, maya is closely related to brahman, with brahman being qualified as an aspect of maya (cite: edge_005788). Maya is also connected to atman, with atman being qualified as an aspect of maya (cite: edge_002201). However, atman is also distinct from maya (cite: edge_006381). The relationship between brahman and maya is further emphasized, with brahman being described as having a qualified aspect of maya (cite: edge_001055).
Jiva
In the school of Vishishtadvaita, the concept of jiva is closely related to brahman, with brahman being the cause of jiva (cite: edge_006235). However, brahman is also distinct from jiva (cite: edge_005431). The atman, or self, is considered identical to jiva in this school of thought (cite: edge_002055, edge_005491, edge_005992). Additionally, the atman is also seen as an aspect of jiva, with jiva being a qualified aspect of atman (cite: edge_005993, edge_000148) (cite: edge_000180).
[Note: this summary may contain an unverified citation.]
Dukkha
According to the Vishishtadvaita school of philosophy, the concept of 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 jiva, or the individual self, with all personal life being considered misery (cite: edge_011910). Additionally, dukkha is seen as something that can be ended through moksha, or liberation, which is described as the complete cessation of pain (cite: edge_010386). The wise are said to recognize that all is misery (cite: edge_012508).
Anatta
In the context of the concept of anatta, the Vishishtadvaita school of philosophy doesn't have a direct statement. However, a general perspective on the concept is that the Self, or atman, is distinct from anatta, which is often understood as "no-self" (cite: edge_023161). According to the Chandogya Upanishad, the Self is not permanent, which relates to the idea of anatta (cite: edge_023161). This general view suggests that anatta and the Self are not the same, with the Self being seen as impermanent (cite: edge_023161).