In Advaita Vedanta, Brahman is considered the ultimate reality, the source and essence of all existence, while Atman is the individual soul or self.

Maya refers to the illusory world that appears to be real but is ultimately not. It is the veil of ignorance that prevents us from realizing the true nature of reality.

Dvaita Vedanta posits that Brahman and Atman are distinct entities, with Brahman being the supreme reality and Atman being the individual soul.

Jiva refers to the individual soul or self in Nyaya-Vaisesika, which is considered a distinct entity from the material world and the ultimate reality.

The six categories of existence in Nyaya-Vaisesika are substance, quality, action, generality, particularity, and inherence.

The ultimate goal of spiritual practice in Advaita Vedanta is to attain moksha or liberation, which is the state of freedom from the cycle of birth and rebirth.

Ishvara refers to the personal God in Dvaita Vedanta, who is the creator, sustainer, and destroyer of the universe.

Perception is considered the primary means of acquiring knowledge in Nyaya-Vaisesika, as it provides direct and immediate experience of reality.

Karma refers to the law of cause and effect, which states that every action has a corresponding reaction or consequence.

Advaita Vedanta posits that the Self is identical with Brahman, the ultimate reality, and that there is no fundamental distinction between the two.

Dvaita Vedanta maintains that the Self and the world are distinct entities, with the Self being the conscious subject and the world being the material object.

Moksha or Liberation refers to the ultimate goal of spiritual practice in Indian Philosophy, which is freedom from the cycle of birth and rebirth.

Nyaya-Vaisesika identifies three types of inference: deductive, inductive, and abductive.

Avidya or Ignorance refers to the veil of ignorance that prevents us from realizing the true nature of reality, which is Brahman.