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'''Advaita Vedantins''' completely dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained in Shri Adishankara Bhashyas. Brahman is Nirguna, without attributes, and is Real; all else is unreal; Jivatma and Paramatma are the same without any difference. According to them the idea of difference arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra<blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । (Brhd. Upan.1.4.7)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref></blockquote>The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya. Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

'''Advaita Vedantins''' completely dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained in Shri Adishankara Bhashyas. Brahman is Nirguna, without attributes, and is Real; all else is unreal; Jivatma and Paramatma are the same without any difference. According to them the idea of difference arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra<blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । (Brhd. Upan.1.4.7)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref></blockquote>The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya. Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the form of conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman.  (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 2 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the form of conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman.  (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

'''Saguna Brahma (Dvaita and Visishtadvaita)'''

'''Saguna Brahma (Dvaita and Visishtadvaita)'''