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How did the main Vedanta schools differ in their views of brahman and the individual self?

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Indian philosophy In the Bhagavad Gita Arjuna and the Hindu deity Krishna, who also serves as Arjuna's charioteer (as depicted in this 17th-century illustration), engaging in a philosophical dialogue.

In Vedanta, the schools of thought are primarily differentiated by their interpretation of the relationship between the individual self (atman) and the absolute reality (brahman).

Advaita (Non-dualism)

The Advaita school, systematized by Shankara, posits that there is no fundamental difference between the individual self and brahman. It teaches that brahman is the only reality and is without qualities (nirguna). The perception of a pluralistic world and individual souls is considered an illusion (maya) caused by ignorance. Upon realizing the identity of the self with brahman, one attains release (moksha).12

Vishishtadvaita (Qualified Non-dualism)

Ramanuja developed Vishishtadvaita, which identifies brahman as a personal God possessing infinite perfections. In this view, the relationship between the infinite (brahman) and the finite (the individual soul) is analogous to that between a soul and its body. While non-duality is maintained, the individual self is considered distinct yet totally dependent on God, much like a body depends on the soul.3

Dvaita (Dualism)

The Dvaita school, founded by Madhva, rejects the identity of the individual self and brahman. It asserts a fundamental, eternal difference in kind between God and individual souls. Madhva maintained that the material world and individual selves are real and distinct from the absolute, emphasizing a dualistic relationship rather than an identity.14