The jivas constitutes the body of God, and God is the soul of the jivas. Using this doctrine, Ramanuja is able to maintain an ontological distinction between God and the jivas, while still demonstrating their qualified non-duality. Vishishtadvaita holds, like other darshanas, that the self is chetan, a conscious being that is made up of consciousness. The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's jiva, Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan argues that if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted. Ramanuja compares the consciousness of the jiva, as an atman, to the relationship between a lamp and the light it emits: Acintya Bheda Abheda The Acintya Bheda Abheda, proposed by Chaitanya Mahaprabhu, maintains that jiva and Brahman are same (abheda) and different (bheda) and the relationship is inconceivable in thought (acintya). Jiva Goswami, one of the main scholars in the Caitanya Vaisnava school, offers a definition of the self that shares many characteristics of other schools but is distinctly aligned with the Bhedhabhedha position that the jiva is a part of Brahman: Akshar-Purushottam Darshan The Akshar-Purushottam Darshan, the teachings of Swaminarayan as interpreted by the BAPS, centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the Vachanamrut, Gadhada 1.7 and Gadhada 3.10: The jiva is defined as a distinct, individual soul, i.e., a finite sentient being. Jivas are bound by maya, which hides their true self, which is characterized by eternal existence, consciousness and bliss. There are an infinite number of jivas. They are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within the heart, a jiva pervades the entire body by its capacity to know (gnānshakti), making it animate. It is the form of knowledge (gnānswarūp) as well as the knower (gnātā). The jiva is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions. It has been eternally bound by maya; as a result, it roams within the cycle of birth and death. Birth is when a jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones, the jiva renounces its old body and acquires a new one. Similarities with other Schools Samkhya-Yoga There are important