In Advaita Vedanta, the individual soul (jiva) is considered to be identical with Brahman, the ultimate reality. This is expressed in the famous phrase 'tat tvam asi', which means 'you are that'.

In Dvaita Vedanta, Brahman is considered to be the efficient cause of the world, meaning that it is the agent that brings about the creation of the world.

The Upanishads describe Brahman as infinite, eternal, unchanging, and the source of all existence.

Brahman is typically described as impersonal, meaning that it does not have a personal identity or consciousness.

Maya is often described as the illusory power of Brahman, which creates the appearance of the world and conceals the true nature of reality.

The goal of spiritual practice in Advaita Vedanta is to realize the identity of the individual soul with Brahman, attain liberation from the cycle of birth and death, and experience the bliss of Brahman.

Saguna Brahman is a term used to refer to Brahman with attributes, while Nirguna Brahman is a term used to refer to Brahman without attributes.

The Bhagavad Gita describes Brahman as the supreme being, the source of all existence, and the immanent reality of the world.

While the study of scripture can lead to an intellectual understanding of Brahman, it is not considered to be a direct experience of Brahman.

In Vishishtadvaita Vedanta, Brahman is considered to be the immanent cause of the world, meaning that it is the inner reality of the world and the source of its existence.

Brahman is typically described as impersonal, meaning that it does not have a personal identity or consciousness.

In Vishishtadvaita Vedanta, the individual soul (jiva) is considered to be a part of Brahman, but not identical with it.

Atman is a term used to refer to the individual soul, while Brahman is a term used to refer to the ultimate reality.

The Mimamsa school of thought considers Brahman to be the transcendent reality of the world, meaning that it is beyond the world and not directly involved in its creation or maintenance.