Adi Shankara, an 8th-century philosopher, is widely regarded as the founder of the Advaita Vedanta School.

Brahman, the ultimate reality, is the central concept of Advaita Vedanta. It is described as infinite, unchanging, and the source of all existence.

Advaita Vedanta teaches that Brahman and Atman are identical. This is known as the doctrine of non-duality (advaita).

Maya is the world of illusion that veils the true nature of reality. It is the source of all suffering and bondage.

The ultimate goal of Advaita Vedanta is to attain moksha, which is liberation from the cycle of birth and rebirth and the realization of one's true nature as Brahman.

Jnana yoga, the path of knowledge, is the primary method prescribed by Advaita Vedanta for attaining moksha. It involves the study of scriptures, contemplation, and meditation to gain insight into the true nature of reality.

The Brihadaranyaka Upanishad is considered the most important scripture in Advaita Vedanta. It contains key teachings on the nature of Brahman, Atman, and Maya.

'Neti neti' is a Sanskrit phrase that means 'not this, not that.' It is used in Advaita Vedanta to negate all positive and negative attributes of Brahman, as it is beyond all conceptualization.

Adi Shankara's commentary on the Brahma Sutra, known as the Brahma Sutra Bhashya, is a seminal work in Advaita Vedanta.

Avastha-trayi refers to the three states of consciousness: waking, dreaming, and deep sleep.

Ramanuja, a prominent philosopher of the Vishishtadvaita school, is known for his theory of bhedabheda, which posits that Brahman and the individual soul are both distinct and non-distinct.

Jiva refers to the individual soul, which is a reflection of Brahman.

Madhvacharya, the founder of the Dvaita school, is known for his theory of dvaita, which posits that Brahman and the individual soul are completely separate.

Ishvara refers to the personal God, who is a manifestation of Brahman and the object of devotion.

Nimbarka, the founder of the Nimbarka school, is known for his theory of achintya-bhedabheda, which posits that Brahman and the individual soul are both different and non-different in an inconceivable way.