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In hymn 4.4.5, Brihadaranyaka Upanishad describes Atman as Brahman, and associates it with everything one is, everything one can be, one's free will, one's desire, what one does, what one doesn't do, the good in oneself, the bad in oneself. That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas ...
Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta, later Samkhya [71] and Yoga schools illustrate this metaphysical premise. [72] [73] [74] In schools that equate Brahman with Atman, Brahman is the sole, ultimate reality. [75]
The real self is Sat, "the Existent," that is, Atman-Brahman. [144] [145] [note 1] Whereas the difference between Atman and non-Atman is deemed self-evident, knowledge of the identity of Atman and Brahman is revealed by the shruti, especially the Upanishadic statement tat tvam asi.
Dissatisfaction with mundane life and strengthening the wish for liberation is invoked, treating the theory of death and rebirth, [80] karma and importance of conduct and free will, [81] and the connection between Atman (Self, Soul) and the Brahman are discussed in sections 3.1 and 3.2 of the text. [51] [82]
According to Gupta, in this approach the relation between Atman and Brahman is "svābhāvika or natural, not brought about by any external agency, and therefore it cannot be dispensed with. An adventitious relation can be finished away by removing the cause or agency which has brought it, but what is inherent or more appropriately natural ...
To comprehend the difference between ātman and anātman is to become liberated. [6] In order to realise the self-existent eternal Atman, the seeker after Truth uses "Neti, neti", that is "not this, not this" on Anatman, to reach that which remains as Atman. [7]
Various ideas about the relation between Atman and Brahman can be found. [10] [note 2] Two distinct, somewhat divergent themes stand out. Older upanishads state that Atman is part of Brahman but not identical, while younger Upanishads state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with Atman.
The Upanishads address two fundamental ideas – Brahman and the Atman; as a rule these terms are used synonymously, there is no difference between these two. [2] The main theme of Vedantic teaching is identity of the individual and the Total (jiva isvara aikyam), that the self (Atman) and awareness are identical (aikyam).