  More unambiguous parallels are found, however, in Vedanta. The vishishtadvaita (qualified non-dualism) school turned against advaita’s radical non-dualism, and insisted not only on what in English works by representatives of this school and later schools which are similarly critical of advaita, is often explicitly termed the personal concept of brahman or the absolute, but also on a personal understanding of the individual beings that are conceived as fragmentary selves (jivatmas) that are “parts” – at the same time one with and distinct transformations – of brahman. As the different classical darshanas of Indian thought are not wholly isolated and receive influences from each other, elements of Samkhya thought are also taken up in personalistic Vedanta, as are still further elements of Yoga, and of the traditional Hindu scriptural legacy. It is the clarity, the traditional primordiality, and the fundamental nature of the teaching of the permanent self, the atman, in Vedanta, and not least in the schools critical of advaita, which make this personalism more unambiguous than puggalavada’s in Buddhism.