 In the middle range between Dvaita and Advaita are a dozen subtly distinct schools of mainstream Vedanta, often called the “Bhakti schools” given their emphasis on devotion (the distinctions between them make a dozen distinct models here). These schools are all panentheistic and world-affirming. Their best representative is Ramanuja (ca. 1017–1157), the first comprehensive critic of Shankara, who synthesized Advaita with bhakti in a system called Vishishtadvaita (meaning “non-duality of the qualified whole”, model 4 for this  entry).[31]  Like classical Advaitans, Ramanuja takes the theocosm/Brahman to be non-dual because it is all God, but unlike them, he takes the cosmos and the many things within it to be real and distinct from Brahman. How can the ultimate be one but have parts? Ramanuja’s panentheistic answer: the cosmic parts form an “inseparable and integral union” (aprthaksiddhi) with Brahman, like the union of body and soul (sarira and sariri): Brahman is the cosmos’ soul, and the cosmos is Brahman’s body—a body which, to use Ramanuja’s illustration from a quote from the Upanishads,