Vishishtadvaita

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) (cite: edge_006201). The atman is also characterized as possessing attributes such as freedom from all evil and sin (cite: edge_006712).

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 intimately connected to it and can manifest itself in its own form within Brahman (cite: edge_006703, cite: edge_006698). [Note: this summary may contain an unverified citation.]

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 being influenced by the atman, or the individual self, which can be the cause of karma (cite: edge_001850). Additionally, karma can have an impact on the atman, with the accumulation of karma potentially affecting the atman (cite: edge_006212). Overall, the relationship between karma and dharma is complex, with karma being a part of dharma and also being influenced by the atman (cite: edge_006159).

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 connected to the concept of moksha, or liberation, as it is stated that one becomes "righteous and obtains everlasting peace" through dharma (cite: edge_001307). Additionally, dharma is linked to karma, or action, as it is said that "success is quickly attained by men through action" (cite: edge_000559). Overall, dharma is seen as an important aspect of achieving spiritual goals and living a virtuous life in the Vishishtadvaita tradition (cite: edge_002616).

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 practice 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).

In the school of Vishishtadvaita, samsara is distinct from brahman (cite: edge_000751) and moksha (cite: edge_005537). Karma is considered the cause of samsara (cite: edge_002203). The atman is also seen as a qualified aspect of samsara (cite: edge_002199). This understanding of samsara highlights its complex relationship with other key concepts in the Vishishtadvaita philosophy (cite: edge_000751).

In the school of Vishishtadvaita, Brahman is qualified as an aspect of maya (cite: edge_005788). This means that maya is closely related to the ultimate reality of Brahman (cite: edge_001055). The atman, or individual self, is also considered an aspect of maya in this school of thought (cite: edge_002201). Additionally, maya is seen as having a qualified aspect of atman, suggesting a complex relationship between the two (cite: edge_001030).

In the Vishishtadvaita school of philosophy, 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 jiva is seen as a qualified aspect of the atman (cite: edge_000148), and is also influenced by karma (cite: edge_006630). [Note: this summary may contain an unverified citation.]

According to the Vishishtadvaita school of philosophy, dukkha, or misery, is caused by various factors such as karma (cite: edge_012554) and samskara (cite: edge_012253). It is also associated with the concept of jiva, or the psychic self, which is considered to be a source of misery (cite: edge_011910). Additionally, dukkha is seen as a qualified aspect of the wise, with the idea that all is misery to the wise (cite: edge_012508). The ultimate goal of moksha, or liberation, is also related to the cessation of dukkha (cite: edge_010386).

In the Vishishtadvaita school of philosophy, 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 Vishishtadvaita school does not have a distinct view on anatta mentioned here, but it is distinct from atman (cite: edge_023161). The idea that the Self is not permanent is rooted in ancient texts such as the Chandogya Upanishad (cite: edge_023161).