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{{Main|Advaita Vedanta}}

{{Main|Advaita Vedanta}}

Advaita Vedanta expounds that Brahman is the sole unchanging reality,<ref name="acdas">AC Das (1952), [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics], Philosophy East and West, Vol. 2, No. 2, pages 144-154</ref> there is no duality, no limited individual souls nor a separate unlimited cosmic soul, rather all souls, all of existence, across all space and time, is one and the same.<ref name="jeffreybrodd">Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press, ISBN 978-0884899976, pages 43-47</ref><ref name="barbarasca">Barbara Holdrege (2004), The Hindu World (Editors: S Mittal and G Thursby), Routledge, ISBN 0415215277, pages 241-242</ref><ref name="rdalal">Rosen Dalal (2014), Hinduism: An Alphabetical Guide, Penguin, ISBN 978-8184752779, see article on Brahman</ref> The universe and the soul inside each being is Brahman, and the universe and the soul outside each being is Brahman, according to Advaita Vedanta. Brahman is the origin and end of all things, material and spiritual. ''Brahman'' is the root source of everything that exists. He states that Brahman can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.<ref name="Arvind Sharma 2007 pages 19-40">Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86</ref> The goal of Advaita Vedanta is to realize that one's Self (''[[Atman (Hinduism)|Atman]]'') gets obscured by ignorance and false-identification ("[[Avidya (Hinduism)|Avidya]]"). When Avidya is removed, the Atman (Soul, Self inside a person) is realized as identical with Brahman.<ref name="dx.doi.org">Anantanand Rambachan (2001), [http://dx.doi.org/10.7825/2164-6279.1250 Heirarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta], Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1-6</ref> The Brahman is not outside, separate, dual entity, the Brahman is within each person, states Advaita Vedanta school of Hinduism. ''Brahman'' is all that is eternal, unchanging and that is truly exists.<ref name="acdas" /> This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and all is ''Brahman''.

Advaita Vedanta expounds that Brahman is the sole unchanging reality,<ref name="acdas">AC Das (1952), [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics], Philosophy East and West, Vol. 2, No. 2, pages 144-154</ref> there is no duality, no limited individual souls nor a separate unlimited cosmic soul, rather all souls, all of existence, across all space and time, is one and the same.<ref name="jeffreybrodd">Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press, ISBN 978-0884899976, pages 43-47</ref><ref name="barbarasca">Barbara Holdrege (2004), The Hindu World (Editors: S Mittal and G Thursby), Routledge, ISBN 0415215277, pages 241-242</ref><ref name="rdalal">Rosen Dalal (2014), Hinduism: An Alphabetical Guide, Penguin, ISBN 978-8184752779, see article on Brahman</ref> The universe and the soul inside each being is Brahman, and the universe and the soul outside each being is Brahman, according to Advaita Vedanta. Brahman is the origin and end of all things, material and adhyatmik. ''Brahman'' is the root source of everything that exists. He states that Brahman can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.<ref name="Arvind Sharma 2007 pages 19-40">Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86</ref> The goal of Advaita Vedanta is to realize that one's Self (''[[Atman (Hinduism)|Atman]]'') gets obscured by ignorance and false-identification ("[[Avidya (Hinduism)|Avidya]]"). When Avidya is removed, the Atman (Soul, Self inside a person) is realized as identical with Brahman.<ref name="dx.doi.org">Anantanand Rambachan (2001), [http://dx.doi.org/10.7825/2164-6279.1250 Heirarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta], Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1-6</ref> The Brahman is not outside, separate, dual entity, the Brahman is within each person, states Advaita Vedanta school of Hinduism. ''Brahman'' is all that is eternal, unchanging and that is truly exists.<ref name="acdas" /> This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and all is ''Brahman''.

The universe does not simply come from Brahman, it ''is'' Brahman. According to [[Adi Shankara]], a proponent of [[Advaita Vedanta]], the knowledge of Brahman that [[shruti]] provides cannot be obtained in any other means besides self inquiry.<ref>Anantanand Rambachan (1994), ''The limits of scripture: Vivekananda's reinterpretation of the Vedas.'' University of Hawaii Press, pages 125, 124</ref>

The universe does not simply come from Brahman, it ''is'' Brahman. According to [[Adi Shankara]], a proponent of [[Advaita Vedanta]], the knowledge of Brahman that [[shruti]] provides cannot be obtained in any other means besides self inquiry.<ref>Anantanand Rambachan (1994), ''The limits of scripture: Vivekananda's reinterpretation of the Vedas.'' University of Hawaii Press, pages 125, 124</ref>

Brahman is the key metaphysical concept in various schools of Hindu philosophy. It is the theme in its diverse discussions to the two central questions of metaphysics: what is ultimately real, and are there principles applying to everything that is real?Brahman is the ultimate "eternally, constant" reality, while the observed universe is different kind of reality but one which is "temporary, changing" Māyā in various orthodox Hindu schools. Māyā pre-exists and co-exists with Brahman – the Ultimate Reality, The Highest Universal, the Cosmic Principles.

Brahman is the key metaphysical concept in various schools of Hindu philosophy. It is the theme in its diverse discussions to the two central questions of metaphysics: what is ultimately real, and are there principles applying to everything that is real?Brahman is the ultimate "eternally, constant" reality, while the observed universe is different kind of reality but one which is "temporary, changing" Māyā in various orthodox Hindu schools. Māyā pre-exists and co-exists with Brahman – the Ultimate Reality, The Highest Universal, the Cosmic Principles.

In addition to the concept of Brahman, Hindu metaphysics includes the concept of Atman – or soul, self – which is also considered ultimately real. The various schools of Hinduism, particularly the dual and non-dual schools, differ on the nature of Atman, whether it is distinct from Brahman, or same as Brahman. Those that consider Brahman and Atman as distinct are theistic, and Dvaita Vedanta and later Nyaya schools illustrate this premise. Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta, later Samkhya and Yoga schools illustrate this metaphysical premise. In schools that equate Brahman with Atman, Brahman is the sole, ultimate reality. The predominant teaching in the Upanishads is the spiritual identity of soul within each human being, with the soul of every other human being and living being, as well as with the supreme, ultimate reality ''Brahman''.

In addition to the concept of Brahman, Hindu metaphysics includes the concept of Atman – or soul, self – which is also considered ultimately real. The various schools of Hinduism, particularly the dual and non-dual schools, differ on the nature of Atman, whether it is distinct from Brahman, or same as Brahman. Those that consider Brahman and Atman as distinct are theistic, and Dvaita Vedanta and later Nyaya schools illustrate this premise. Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta, later Samkhya and Yoga schools illustrate this metaphysical premise. In schools that equate Brahman with Atman, Brahman is the sole, ultimate reality. The predominant teaching in the Upanishads is the adhyatmik identity of soul within each human being, with the soul of every other human being and living being, as well as with the supreme, ultimate reality ''Brahman''.

In the metaphysics of the major schools of Hinduism, Maya is perceived reality, one that does not reveal the hidden principles, the true reality – the Brahman. Maya is unconscious, Brahman-Atman is conscious. Maya is the literal and the effect, Brahman is the figurative ''Upādāna'' – the principle and the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature. Atman-Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept, states Archibald Gough, is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree.

In the metaphysics of the major schools of Hinduism, Maya is perceived reality, one that does not reveal the hidden principles, the true reality – the Brahman. Maya is unconscious, Brahman-Atman is conscious. Maya is the literal and the effect, Brahman is the figurative ''Upādāna'' – the principle and the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature. Atman-Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept, states Archibald Gough, is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree.

While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of ''Brahman'' and ''Atman'', they also expound on Brahman as ''saguna Brahman'' – the Brahman with attributes, and ''nirguna Brahman'' – the Brahman without attributes. The ''nirguna Brahman'' is the Brahman as it really is, however, the ''saguna Brahman'' is posited as a means to realizing ''nirguna Brahman'', but the Hinduism schools declare ''saguna Brahman'' to be ultimately illusory. The concept of the ''saguna Brahman'', such as in the form of avatars, is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their spiritual journey, but the concept is finally cast aside by the fully enlightened.

While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of ''Brahman'' and ''Atman'', they also expound on Brahman as ''saguna Brahman'' – the Brahman with attributes, and ''nirguna Brahman'' – the Brahman without attributes. The ''nirguna Brahman'' is the Brahman as it really is, however, the ''saguna Brahman'' is posited as a means to realizing ''nirguna Brahman'', but the Hinduism schools declare ''saguna Brahman'' to be ultimately illusory. The concept of the ''saguna Brahman'', such as in the form of avatars, is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their adhyatmik journey, but the concept is finally cast aside by the fully enlightened.

=== Brahman as an ontological concept ===

=== Brahman as an ontological concept ===