The chief points in which the two systems sketched above agree on the one hand and diverge on the other may be shortly stated as follows.--Both systems teach advaita, i.e. non-duality or monism. There exist not several fundamentally distinct principles, such as the prak/r/iti and the purushas of the Sa@nkhyas, but there exists only one all-embracing being. While, however, the advaita taught by /S/a@nkara is a rigorous, absolute one, Ramanuja's doctrine has to be characterised as visish/t/a advaita, i.e. qualified non-duality, non-duality with a difference. According to Sankara, whatever is, is Brahman, and Brahman itself is absolutely homogeneous, so that all difference and plurality must be illusory. According to Ramanuja also, whatever is, is Brahman; but Brahman is not of a homogeneous nature, but contains within itself elements of plurality owing to which it truly manifests itself in a diversified world. The world with its variety of material forms of existence and individual souls is not unreal Maya, but a real part of Brahman's nature, the body investing the universal Self. The Brahman of /S/a@nkara is in itself impersonal, a homogeneous mass of objectless thought, transcending all attributes; a personal God it becomes only through its association with the unreal principle of Maya, so that--strictly speaking--/S/a@nkara's personal God, his I/s/vara, is himself something unreal. Ramanuja's Brahman, on the other hand, is essentially a personal God, the all-powerful and all-wise ruler of a real world permeated and animated by his spirit. There is thus no room for the distinction between a param nirgu/n/am and an apara/m/ sagu/n/am brahma, between Brahman and I/s/vara.--/S/a@nkara's individual soul is Brahman in so far as limited by the unreal upadhis due to Maya. The individual soul of Ramanuja, on the other hand, is really individual; it has indeed sprung from Brahman and is never outside Brahman, but nevertheless it enjoys a separate personal existence and will remain a personality for ever--The release from sa/m/sara means, according to /S/a@nkara, the absolute merging of the individual soul in Brahman, due to the dismissal of the erroneous notion that the soul is distinct from Brahman; according to Ramanuja it only means the soul's passing from the troubles of earthly life into a kind of heaven or paradise where it will remain for ever in undisturbed personal bliss.--As Ramanuja does not distinguish a higher and lower Brahman, the distinction of a higher and lower knowledge is likewise not valid for him; the teaching of the Upanishads is not twofold but essentially one, and leads the enlightened devotee to one result only [1].