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It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.  

It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.  

Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma  of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>

Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma  of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual atma in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>

That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>

That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>