Advaita Vedanta
Advaita Vedanta - The Message of Oneness
Basic principles of Advaita Vedanta
Advaita Philosophy of Sankaracharya
Nature of Self - Advaita View Point
Nature Of The Jiva in Advaita Vedanta
Brahman in Advaita Vedanta
Status of the world in Advaita Vedanta
Ajati Vada - Creation theories in Advaita Vedanta
Srushti-Drushti Vada - Creation [...]
Because a mukta, or liberated person, should not even be physically present in the material universe, unlike the un-liberated. A person who is living in the world cannot be said to be free of sorrow born of material contact, and also cannot be said to experience the joy of his own nature at all times. [...]
Under Dwaita Vedanta (i,e Tattvavâda), the soul upon liberation does not lose his distinct identity, which is different from Vishnu, nor does he become equal to Him in any respect. While the mukta does become free of all suffering, his enjoyment is not of the same caliber as His, nor does said mukta become independent [...]
Madhvacharya has hypothesized (based on vedic texts and yukti) that souls are eternal and not created ex nihilo by God, as in the Semitic religions. Souls depend on God for their very “being” and “becoming.” Madhva has compared this relationship of God with souls to the relationship between a source (bimba) and its reflection (pratibimba).
Madhvacharya espoused a Vaishnava theology that understands Brahman to be endowed with attributes and a personal God, Vishnu. By Brahman, he referred to Vishnu, as per his statement “brahmashabdashcha vishhnaveva” that Brahman can only refer to Vishnu. Madhvacharya states that Vishnu is not just any other deity, but is rather the singular, all-important and supreme [...]
According to the philosophy of Dvata of Madhwacharya, the Jivas are different from God, and from matter. Madhva regards the distinction between Brahman and Jiva as real.
Though the Jiva is limited in size, it pervades the body owing to its quality of intelligence. The Jivas are active agents, but they depend on the guidance of [...]
The Supreme Being is Vishnu or Narayana. He is the personal first cause. He is the Intelligent Governor of the world. He lives in Vaikuntha along with Lakshmi, His consort. He and His consort Lakshmi are real. Brahma and Vayu are two of His sons. One can know His nature through the study of the [...]
Sri Madhvacharya evolved a dualistic system of philosophy out of the Prasthana-Traya, viz., the Upanishads, the Bhagavad Gita and the Brahma Sutras. It is an unqualified dualism. Madhva’s Vaishnavism is called Sad-Vaishnavism, in order to distinguish it from the Sri Vaishnavism of Ramanujacharya.
Madhva makes an absolute distinction between God, and animate and inanimate objects. God [...]
Sri Nimbarkacharya reconciles all the different views regarding the Lord taken up by Sankara, Ramanuja, Madhva and others, and proves that their views are all true with reference to the particular aspect of Brahman dealt with by them, each in his own way. Sankara has taken Reality in Its transcendental aspect, while Ramanuja has taken [...]
The philosophy of Sri Vallbhacharya is Suddha Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they [...]