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9.4 The Vedanta theist

theistic schools differ so from the monistic Vedanta as customize the Brahman, identifying him with God This allows you to put more emphasis on its appearance conscious and to explain the identity of every activity of consciousness as the non-separateness of each individual soul to God as to the existence of the empirical world, the theistic schools, to varying degrees, leaving the absolute monism of Sankara. The Vedanta of Sri Ramanuja Visishtadvaita proposes a "monism with differences," in which that individual souls are the qualifications of God, one substance existing independently. They are therefore the only qualifications that reality is Brahman, God and there is no other substance. That Brahman / God is thereby be Saguna (with qualifications), as opposed to Brahman nirguna ("without qualification", which you can not preach anything) mentioned by Sankara. Such are the doctrines of Nimbarka and Chaitanya, who proposed the bhedābhedavāda, namely the theory of "difference / no difference" between the individual soul and God and between God and the world. God, say the proponents of this theory, is both different and not different from the individual souls and the world. This can not be explained logically, since the nature of God and escape the human logic can be grasped only in poetry, where there is no principle of non-contradiction and is can be mentioned the paradoxical nature (meaning "beyond the general [logically sustainable]") of this report. The status of Maya is then described as that of a pure devotion (bhakti) to God and what is ontologically problematic is determined in terms of poetry.