Thirukkalyana Ekanai was an important part in Akilathirattu Ammanai the religious book of Ayyavazhi, in which Lord Vaikundar unified all the atmans (souls) of this universe into Himself.
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The Shaivite three components are easily understandable as pashu (litt. cow), pasha (litt. rope) and pati (litt. cow-herd). All atmans or pashus are eternally tethered by pasha and they don't know their destination.
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They both consider Ātman as self, soul that is innermost essence of any individual being. Further, they both consider self-knowledge as the means of liberation, freedom and bliss. The difference between Samkhya and Advaita is that Samkhya holds there are as many Atmans as there are beings, each distinct reality unto itself, and self-knowledge a state of Ipseity.
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The Upanishad mainly explains the structure of Om, aspect of its sound, its placement, its beginning and end, and the significance of the Laya (fading away of its sound). Om is Brahman (ultimate reality), asserts the text. The text is notable for stating that gods live inside human body as five Atmans, with Vishnu in the throat, Rudra in the middle of the palate, Shiva in the forehead, Sadashiva at the tip of nose, and the Brahman in the heart. The innermost Atman, states the text, is same as the all transcendent Paramatman, the Brahman pervading everywhere.
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The allegorical significance of the "three ash lines", states Deussen, is that the tradition sees them as streaks of three Vedic fires, three audible syllables of AUM, three Guṇas, three worlds, three Atmans, three Vedas and three aspects of Shiva. The text extols the Tripundra and tells about the procedure for applying Vibhuti (sacred ash) as Tripundra on various parts of the body with the associated mantras and rites. Klaus Klostermaier classifies the Kalagni Rudra Upanishad with the Bhasmajabala Upanishad, the Rudrakshajabala Upanishad, the Brihajjabala Upanishad and the Akshamalika Upanishad as Shaiva texts that explain sectarian symbolism in Shaivism.
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The word stem paramātman (परमात्मन्, pronounced , its nominative singular being paramātmā — परमात्मा, pronounced ) is formed from two words, parama, meaning "supreme" or "highest", and ātma, which means individual self. The word Ātman generally denotes the Individual Self, but by the word Paramatman which word also expresses Boundless Life, Boundless Consciousness, Boundless Substance in Boundless Space, is meant the Atman of all atmans or the Supreme Self or the Universal Self. The word Atman, which literally means non-darkness or light, is Brahman the subtlest indestructible Divine existence. The word Paramatman refers to the Creator of all.
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The Vachanāmrut: spiritual discourses of Bhagwān Swāminārāyan. (3rd ed.) Ahmedabad: Bochasanvasi Shri Aksharpurushottama Sanstha . While they are metaphysically higher than jivas, they too are bound by maya and must transcend it to attain moksha.See Gadhada II.31, Kariyani 12, Sarangpur 5, Panchala 2 Sahajānanda, Swami (2015). The Vachanāmrut: spiritual discourses of Bhagwān Swāminārāyan. (3rd ed.) Ahmedabad: Bochasanvasi Shri Aksharpurushottama Sanstha . Jivas, also known as atmans, are distinct, eternal entities, composed of consciousness that can reside in bodies, animating them. The jiva is inherently pure and flawless, though under the influence of maya, jivas falsely believe themselves to be the bodies they inhabit and remain bound to the cycle of transmigration.
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Shaiva siddanta accepts the existence of Tripathartham (three entities), pati - the supreme being Paramashiva, pashu - all atmans and pasam - three bondages of Anava, Karma, Maya. As the supreme being Parameshwara only has the distinct eight characters or predecates which are applied to distinguish him with the other two entities of Saiva Siddhanta - Pashu and Pasam. They are sarvajnatva (who knows everything), nityatrptatva (with infinite happiness), anādibōdha (without bondages), Svatantratva (independent), aluptashakti (unlimited mercy), anantashakti (unrestricted grace), nirāmayatma (wholesome) and Visuddhadēha (with pure body). Shaiva siddhanta states that Parameshwara in two states - tatasta lakshanam, the form of lord that is moving through 36 tattvas and Svarupa Lakshanam, the pure form of supreme being beyond everything.
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The conversations describe his large matrilineal ancestral family, with special attention to his grandmother, whom he identifies as his spiritual teacher. He described her as established in "samadrishti... seeing the same Lord in everyone,"The word samadrishti (in the form samadarsanah) occurs in chapter 6, verse 29 of the Bhagavad Gita. Sargeant's (1979) translation states that "Samadarsana has a special meaning ... The atmans, or selves, of all creatures are conceived to be the same ..." (p. 300). "always full of God's awareness," and as being "orthodox in a very unorthodox way": In their ancestral village, most of Easwaran's family worshiped at a temple to the god Shiva. But Easwaran's grandmother Chapter 2 also describes Easwaran's daily routines at Ramagiri Ashram, the spiritual community that he founded.
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Dvaita scholars assert that God is the ultimate, complete, perfect, but distinct soul, one that is separate from incomplete, imperfect jivas (individual souls).R Prasad (2009), A Historical-developmental Study of Classical Indian Philosophy of Morals, Concept Publishing, , pages 345-347 The Advaita sub-school believes that self-knowledge leads to liberation in this life, while the Dvaita sub-school believes that liberation is only possible in after-life as communion with God, and only through the grace of God (if not, then one's Atman is reborn).James Lewis and William Travis (1999), Religious Traditions of the World, , pages 279-280 God created individual souls, state Dvaita Vedantins, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, , pages 155-157 The Dvaita school, therefore, in contrast to monistic position of Advaita, advocates a version of monotheism wherein Brahman is made synonymous with Vishnu (or Narayana), distinct from numerous individual Atmans.
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