According to Shri Ramanujacharya- Chita, Achita and Vishishta Brahma (The Supreme Cosmic Soul) are one and only one. Although the Jeeva (the living being), Jagat(universe) and Ishwar(God) are reconciled to the two elements Jeeva and Jagat are dependent totally on the Supreme cosmic soul, without which they lack existence. There is one and only one Brahma and it does not have any differences within itself. But there is something known as 'Swagat Bheda' of Brahma. It is different from Chita (living being, soul) and Achita (universe, nature). These two factors come in the perview of Brahma but are separated from Brahma. There is nothing other than these three at all.

If Brahma is one divine cosmic entity, the Jeeva and Jagat are small elements of this cosmic entity. Jeeva and Jagat are different from Brahma. From the classification point of view, Brahma, Jeeva and Jagat are different entities but in reality Brahma, Jeeva and Jagat are one and only one.

According to Madhavacharya, the supreme cosmic soul is one who has a form and free from differences. The soul is the designation- free reflection of Bhagwan Shri Vishnu. The Supreme Cosmic soul of God has 2 elements-

1. The Reflection.
2. The basic form.

1. designated
2. designated free.

The entire race of living beings are followers of Shri Hari. The Jeeva is the 'Swalpa Gyaandatenaka Vigraha' or 'idol of Happiness of Semi or Quasi knowledge while the God is idol of Happiness of total or eternal knowledge. Lord Vishnu is not the cause for the evolution of the universe but his existence is causal. The universe could be mutable and inconsistent but is not untrue. The Jeeva and the universe are dependent on God. God is throughly different from Jeeva and Jagat.

1. The difference between Jeeva and God.
   
2. The mutual differences between every Jeeva.
   
3. The difference between the senseless and God.
   
4. The difference between the Jeeva and senseless.
   
5. The mutual difference between any senseless object.

All these 5 differences are constant in all states. Even if the Jeeva is liberated, there shall always be a difference between God and Jeeva. Intermittently, Shri Madhavacharya has tried to prove the authenticity of Bhedabhedavaad and has hinted towards 'Achintyabhedabhedavaad' by trying to show the authenticity of the intangible energy or force of the supreme cosmic soul. But Shri Madhavacharya has not been able to explain anything other than the difference between Jeeva and Brahma or Brahma and Jagat etc.

The founder of this school of thought was Shri Nimbakacharya who tried to explain the concept of Bhedabhedavaad. According to Nimbakacharya, the Bheda and the Abheda are not only true but also equally invariable and immitable. The 'Bheda' and 'Abheda' are present in all states equally. Shri Nimbakacharya says that Brahma is the cause and the Jeeva, Jagat is the 'effect'. Brahma is the mightiest and is present in the meanest of all things and creatures. In this way, the difference between the cause and effect, total divinity and an element of divinity, power and powerful shall remain forever. Brahma is the aim, is worth knowing and is worth acquiring. The Jeeva is the seeker, the disciple and the recipient. Brahma is the creator, preserver and the annihilator, all pervasive and independent. On the contrary, the Jeeva is devoid of power like an atom and is ruled upon. Not only the material Jeeva but also the liberated Jeeva is seperated from Brahma. This difference is natural and constant.

Brahma is one, lively, constant, invariable, intangible and pure. On the contrary, the Jagat is numb, tangible and impure. Just as the natural difference between Jeeva, Jagat and Brahma is true, similarly, the oneness of Jeeva, Jagat and Brahma is equally true. That is why, Brahma devoid of Jagat is different from Jeeva and Jagat and in his material form is one along with Jeeva and Jagat.

The founder of this school of thought was Shri Vishnuswami. But one does not come across any of his theories independently. The teachings of Acharya Vallabh are perpetrated in the name of Shuddhadwaitavaad. Acharya claims to be the follower of Shri Vishnuswami. Shri Vallabhacharya has explained his theory in 'Anubhashya'. According to him, the Jeeva is an atom and a slave or servant. Jagat or Prapanch is true. Brahma is formless and devoid of merits. Brahma is the causal and incidentally the cause of this Jagat. Shri Krishna itself is Brahma. He is the master, to be worshipped by the Jeeva. The Jeeva and God are both pure. That is why, this school of thought is known as Shuddhadwaitavada.

According to Vallabhacharya service is of two types.
(1) Phalrupa. (2) Sadhanarupa. Listening, contemplation and mental service of Shri Krishna is Phalrupa service. Offering of oblations and physical service is Sadhanarupa service. The service offered to Shri Krishna with mind, heart and soul is Moksha. Neither is Gyaan Maarg nor is Bhakti Maarg great but the noblest path is Preeti Maarg (path of love). According to Vishnuswami, God is the master of Illusion (Maaya) and one who is lacking knowledge is ignorant and is entangled in (Maaya) illusion is the Jeeva. Although the Jeeva is enlightened, he is suffering. God is the manifestation of divine eternal happiness.

1. Ignorance of the real self.
   
2. Dilemma between the real self and the physical entity(ego).
   
3. Fear created out of reasoning and differentiation.
   
4. Sorrow, Grief.

1. There are many people who are liberated.
   
2. Their body is constant.
3. Their devotion is constant.
4. The idol of Shri Hari is constant.
5. Devotion is greater than liberation.

Shri Chaitanya Mahaprabhu and the fellow Vaishnav Acharyas assumed Shrimad Bhagwat as the commentary on the Vedanta and they themselves did not write any commentaries. Subsequently in the lineage of disciples, a book named 'Govindbhashaya' was written and as a result this school of thought came into existence.

According to Shri Jeeva Goswami - that object which is self proven and is present, independent and unaware of its divinity is noble. This is known as Swayamsiddha (self proven) and Anya Nirapeksha(independent). The cosmic soul is undoubtedly the self proven individual element. It is one and the only one. Even though the Jeeva is divine and can be self proven like the Brahma but it is totally dependent on Brahma for its existence. Brahma is an indifferent energy, just as Brahma is considered a Chitavastu. Similarly, the Jeeva is also divine but although they are similar in features, the Jeeva is not self existent, but is relative to the cosmic soul.

The senseless universe is evolved from the Achit energy of Brahma. That is why the difference between the Chit Swarupa Brahma and Achit Swarupa Brahma is evident. Illusion or Maaya is the energy of Brahma. Brahma is the cause of creation, preservation and annihilation. Brahma itself is divine, eternal happiness. Everything that Brahma possesses is constant, invariable, truthful, full of happiness and lively. Because there is not any difference in the cause, Brahma is devoid of duality within itself.