Question: What parts of the Vedas did the Mimamsa school emphasize?

Answer: early parts

Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. <hl> The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas). <hl>

Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the <hl> early parts <hl> of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas).

question: What parts of the Vedas did the Mimamsa school emphasize?, context: Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas).


Question: What sections of the Vedas did the Verdanta school favor?

Answer: latter parts

Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. <hl> The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas). <hl>

Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the <hl> latter parts <hl> of the Vedas).

question: What sections of the Vedas did the Verdanta school favor?, context: Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas).


Question: On which sutras did the Vedanta school focus?

Answer: Upanishads and Brahma

<hl> The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. <hl> The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The Vedānta school built upon the teachings of the <hl> Upanishads and Brahma <hl> Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

question: On which sutras did the Vedanta school focus?, context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.


Question: In what time did the Vedanta school become active?

Answer: first millennium BCE

<hl> The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. <hl> The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the <hl> first millennium BCE <hl> and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

question: In what time did the Vedanta school become active?, context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.


Question: Which is the most developed and well known of the Hindu schools?

Answer: Vedānta

<hl> The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. <hl> The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The <hl> Vedānta <hl> school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

question: Which is the most developed and well known of the Hindu schools?, context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.


Question: How many ways did the Vedantins have of gaining knowledge?

Answer: five or six methods

The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. <hl> The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). <hl> Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, <hl> five or six methods <hl> as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

question: How many ways did the Vedantins have of gaining knowledge?, context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.


Question: On what was dependent for the choice of methods in gaining knowledge?

Answer: sub-school

The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. <hl> The epistemology of the Vedantins included, depending on the sub-school , five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). <hl> Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the <hl> sub-school <hl>, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.

The epistemology of the Vedantins included, depending on the <hl> sub-school <hl> , five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts).

question: On what was dependent for the choice of methods in gaining knowledge?, context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.


Question: What did the Vedanta school represent in Hindu philosophy?

Answer: knowledge-centered understanding

<hl> The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. <hl> These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

The emergence of Vedanta school represented a period when a more <hl> knowledge-centered understanding <hl> began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

question: What did the Vedanta school represent in Hindu philosophy?, context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.


Question: On what aspects of Vedic did the Vedanta understanding focus?

Answer: jnana

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. <hl> These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. <hl> This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on <hl> jnana <hl> (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

question: On what aspects of Vedic did the Vedanta understanding focus?, context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.


Question: On what did the Vedanta school lessen focus?

Answer: ritualism

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. <hl> This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism . <hl> The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than <hl> ritualism <hl>. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than <hl> ritualism <hl> .

question: On what did the Vedanta school lessen focus?, context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.


Question: Due to differences in text interpretations,into what did the Vedanta school separate?

Answer: many sub-schools

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. <hl> Consequently, the Vedanta separated into many sub-schools , ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries. <hl>

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into <hl> many sub-schools <hl>, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

Consequently, the Vedanta separated into <hl> many sub-schools <hl> , ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

question: Due to differences in text interpretations,into what did the Vedanta school separate?, context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.


Question: What metaphysical concepts were included in the Vedanta school?

Answer: ātman and Brahman

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. <hl> This included metaphysical concepts such as ātman and Brahman , <hl> and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as <hl> ātman and Brahman <hl>, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.

This included metaphysical concepts such as <hl> ātman and Brahman <hl> ,

question: What metaphysical concepts were included in the Vedanta school?, context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.


Question: What means

Answer: Advaita

<hl> Advaita literally means "not two, sole, unity". <hl> It is a sub-school of Vedanta, and asserts spiritual and universal non-dualism. Its metaphysics is a form of absolute monism, that is all ultimate reality is interconnected oneness. This is the oldest and most widely acknowledged Vedantic school. The foundational texts of this school are the Brahma Sutras and the early Upanishads from the 1st millennium BCE. Its first great consolidator was the 8th century scholar Adi Shankara, who continued the line of thought of the Upanishadic teachers, and that of his teacher's teacher Gaudapada. He wrote extensive commentaries on the major Vedantic scriptures and is celebrated as one of the major Hindu philosophers from whose doctrines the main currents of modern Indian thought are derived.

<hl> Advaita <hl> literally means "not two, sole, unity". It is a sub-school of Vedanta, and asserts spiritual and universal non-dualism. Its metaphysics is a form of absolute monism, that is all ultimate reality is interconnected oneness. This is the oldest and most widely acknowledged Vedantic school. The foundational texts of this school are the Brahma Sutras and the early Upanishads from the 1st millennium BCE. Its first great consolidator was the 8th century scholar Adi Shankara, who continued the line of thought of the Upanishadic teachers, and that of his teacher's teacher Gaudapada. He wrote extensive commentaries on the major Vedantic scriptures and is celebrated as one of the major Hindu philosophers from whose doctrines the main currents of modern Indian thought are derived.

question: What means, context: Advaita literally means "not two, sole, unity". It is a sub-school of Vedanta, and asserts spiritual and universal non-dualism. Its metaphysics is a form of absolute monism, that is all ultimate reality is interconnected oneness. This is the oldest and most widely acknowledged Vedantic school. The foundational texts of this school are the Brahma Sutras and the early Upanishads from the 1st millennium BCE. Its first great consolidator was the 8th century scholar Adi Shankara, who continued the line of thought of the Upanishadic teachers, and that of his teacher's teacher Gaudapada. He wrote extensive commentaries on the major Vedantic scriptures and is celebrated as one of the major Hindu philosophers from whose doctrines the main currents of modern Indian thought are derived.


Question: According to a school of Vedanta, what is all reality?

Answer: Brahman

<hl> According to this school of Vedanta, all reality is Brahman , and there exists nothing whatsoever which is not Brahman. <hl> Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is <hl> Brahman <hl>, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is <hl> Brahman <hl> , and there exists nothing whatsoever which is not Brahman.

question: According to a school of Vedanta, what is all reality?, context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.


Question: What concepts of metaphysics are included in Vedanta?

Answer: māyā and ātman

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. <hl> Its metaphysics includes the concept of māyā and ātman . <hl> Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of <hl> māyā and ātman <hl>. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

Its metaphysics includes the concept of <hl> māyā and ātman <hl> .

question: What concepts of metaphysics are included in Vedanta?, context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.


Question: How is the reality of maya viewed in Vedanta?

Answer: always changing

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". <hl> The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". <hl> The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as <hl> always changing <hl> and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

question: How is the reality of maya viewed in Vedanta?, context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.


Question: To what does the concept of atman refer?

Answer: soul

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". <hl> The concept of ātman is of soul , self within each person, each living being. <hl> Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of <hl> soul <hl>, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

The concept of ātman is of <hl> soul <hl> , self within each person, each living being.

question: To what does the concept of atman refer?, context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.


Question: To what do Advaita Vedantins view atman as the same?

Answer: Brahman

<hl> According to this school of Vedanta, all reality is Brahman , and there exists nothing whatsoever which is not Brahman. <hl> Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is <hl> Brahman <hl>, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.

According to this school of Vedanta, all reality is <hl> Brahman <hl> , and there exists nothing whatsoever which is not Brahman.

question: To what do Advaita Vedantins view atman as the same?, context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.


Question: What is the philosophy of dualism?

Answer: Viśiṣṭādvaita

<hl> Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. <hl> Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of <hl> Viśiṣṭādvaita <hl> or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

question: What is the philosophy of dualism?, context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.


Question: Who was the leader in pushing the philosophy of Visistadvaita?

Answer: Ramanuja

<hl> Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. <hl> Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

<hl> Ramanuja <hl> (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

question: Who was the leader in pushing the philosophy of Visistadvaita?, context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.


Question: When did Ramanuja live?

Answer: c. 1037–1137

<hl> Ramanuja ( c. 1037–1137 ) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. <hl> Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

Ramanuja (<hl> c. 1037–1137 <hl>) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

Ramanuja ( <hl> c. 1037–1137 <hl> ) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism.

question: When did Ramanuja live?, context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.


Question: For the existence of what did the Visistadvaita philosophy argue?

Answer: Supreme Being

Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. <hl> Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. <hl> Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a <hl> Supreme Being <hl> with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.

question: For the existence of what did the Visistadvaita philosophy argue?, context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.


Question: What being did Ramanuja believe was the personification of Brahman

Answer: Vishnu

Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. <hl> Ramanuja saw Vishnu as a personification of Brahman. <hl>

Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw <hl> Vishnu <hl> as a personification of Brahman.

question: What being did Ramanuja believe was the personification of Brahman, context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.


Question: Of what does Dvaita Vedanta theorize the existence?

Answer: two separate realities

<hl> Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities . <hl> The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of <hl> two separate realities <hl>. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of <hl> two separate realities <hl> .

question: Of what does Dvaita Vedanta theorize the existence?, context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.


Question: To what entity is the Vedanta Vishnu similar in other religions?

Answer: monotheistic God

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. <hl> Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. <hl> The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to <hl> monotheistic God <hl> in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

question: To what entity is the Vedanta Vishnu similar in other religions?, context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.


Question: How is the God of Dvaita different from that of Advaita in actions?

Answer: takes on a personal role

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. <hl> The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. <hl> Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God <hl> takes on a personal role <hl> and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

question: How is the God of Dvaita different from that of Advaita in actions?, context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.


Question: As what did the Dvaita school view dualism?

Answer: permanent

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. <hl> However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent . <hl>

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was <hl> permanent <hl>.

However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was <hl> permanent <hl> .

question: As what did the Dvaita school view dualism?, context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.


Question: Who did the Dvaita school identify as the Supreme Being?

Answer: Vishnu

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. <hl> The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. <hl> Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of <hl> Vishnu <hl> or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.

question: Who did the Dvaita school identify as the Supreme Being?, context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.


Question: What early philosopher proposed Dvaitadvaita?

Answer: Nimbarka

<hl> Dvaitādvaita was proposed by Nimbarka , a 13th-century Vaishnava Philosopher from the Andhra region. <hl> According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Dvaitādvaita was proposed by <hl> Nimbarka <hl>, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Dvaitādvaita was proposed by <hl> Nimbarka <hl> , a 13th-century Vaishnava Philosopher from the Andhra region.

question: What early philosopher proposed Dvaitadvaita?, context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.


Question: In what century did Nimbarka live?

Answer: 13th-century

<hl> Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. <hl> According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Dvaitādvaita was proposed by Nimbarka, a <hl> 13th-century <hl> Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

question: In what century did Nimbarka live?, context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.


Question: How many categories of existence are there in Dvaitadvaita?

Answer: three

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. <hl> According to this philosophy there are three categories of existence: Brahman, soul, and matter. <hl> Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are <hl> three <hl> categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

question: How many categories of existence are there in Dvaitadvaita?, context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.


Question: What are the categories of existence in Dvaitadvaita?

Answer: Brahman, soul, and matter

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. <hl> According to this philosophy there are three categories of existence: Brahman, soul, and matter . <hl> Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: <hl> Brahman, soul, and matter <hl>. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

According to this philosophy there are three categories of existence: <hl> Brahman, soul, and matter <hl> .

question: What are the categories of existence in Dvaitadvaita?, context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.


Question: Who is named as the highest entity worshiped in Dvaitadvaita?

Answer: Krishna

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. <hl> Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender. <hl>

Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is <hl> Krishna <hl> and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.

question: Who is named as the highest entity worshiped in Dvaitadvaita?, context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.


Question: In what text is Shaivism recounted?

Answer: Śvetāśvatara Upanishad

Early history of Shaivism is difficult to determine. <hl> However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. <hl> Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

Early history of Shaivism is difficult to determine. However, the <hl> Śvetāśvatara Upanishad <hl> (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

question: In what text is Shaivism recounted?, context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).


Question: When was the text on Shaivism written?

Answer: 400 – 200 BCE

Early history of Shaivism is difficult to determine. <hl> However, the Śvetāśvatara Upanishad ( 400 – 200 BCE ) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. <hl> Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (<hl> 400 – 200 BCE <hl>) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

However, the Śvetāśvatara Upanishad ( <hl> 400 – 200 BCE <hl> ) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism.

question: When was the text on Shaivism written?, context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).


Question: Who reported the major schools of Shaivism?

Answer: Vidyaranya

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. <hl> Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism). <hl>

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. <hl> Vidyaranya <hl> in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

question: Who reported the major schools of Shaivism?, context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).


Question: How many major schools of Shaivism did Vidyaranya mention?

Answer: three

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. <hl> Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism). <hl>

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions <hl> three <hl> major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).

question: How many major schools of Shaivism did Vidyaranya mention?, context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).


Question: What is the Kashmir Shaivism mentioned by Vidyaranya?

Answer: Pratyabhijña

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. <hl> Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism). <hl>

Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and <hl> Pratyabhijña <hl> (Kashmir Shaivism).

question: What is the Kashmir Shaivism mentioned by Vidyaranya?, context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).


Question: What is the oldest school of Shaivism?

Answer: Pāśupata Shaivism

<hl> Pāśupata Shaivism (Pāśupata, "of Paśupati") is the oldest of the major Shaiva schools. <hl> The philosophy of Pashupata sect was systematized by Lakulish in the 2nd century CE. Paśu in Paśupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.

<hl> Pāśupata Shaivism <hl> (Pāśupata, "of Paśupati") is the oldest of the major Shaiva schools. The philosophy of Pashupata sect was systematized by Lakulish in the 2nd century CE. Paśu in Paśupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.

question: What is the oldest school of Shaivism?, context: Pāśupata Shaivism (Pāśupata, "of Paśupati") is the oldest of the major Shaiva schools. The philosophy of Pashupata sect was systematized by Lakulish in the 2nd century CE. Paśu in Paśupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.