The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the merging of the individual soul with the Absolute Brahman (Ultimate Reality, Supreme Truth), or "the return of Brahman into His own true nature", a distinctly Advaitic or non-dualistic philosophy of Shankara.
The concept of moksha is explained as Ekatva ('Oneness') and Sayujya ('Absorption, intimate union'), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature).
This, states Rukmini (1993), is proclamation of "return of the individual soul to the Absolute and its merging into the Absolute", which is unmistakably Advaitic in its trend.
In the same passages, the Bhagavata includes a mention of Bhagavan as the object of concentration, thereby presenting the Bhakti path from the three major paths of Hindu spirituality discussed in the Bhagavad Gita.

The theology in the Bhagavad Gita discusses both the sentient and the non-sentient, the soul and the matter of existence.
It envisions the universe as the body of Vishnu (Krishna), state Harold Coward and Daniel Maguire.
Vishnu in Gita's theology pervades all souls, all matter and time.
In Sri Vaishnavism sub-tradition, Vishnu and Sri (goddess Lakshmi) are described as inseparable, that they pervade everything together.
Both together are the creators, who also pervade and transcend their creation.

The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman and non-duality of Adi Shankara.
For example:
The aim of life is inquiry into the Truth, and not the desire for enjoyment in heaven by performing religious rites,

Those who possess the knowledge of the Truth, call the knowledge of non-duality as the Truth,

It is called Brahman, the Highest Self, and Bhagavan.

— Sūta, Bhagavata Purana 1.2.10-11, translated by Daniel Sheridan
Scholars describe the Vaishnava theology as built on the foundation of non-dualism speculations in Upanishads, and term it as "Advaitic Theism."
The Bhagavata Purana suggests that God Vishnu and the soul (Atman) in all beings is one.
Bryant states that the monism discussed in Bhagavata Purana is certainly built on the Vedanta foundations, but not exactly the same as the monism of Adi Shankara.
The Bhagavata asserts, according to Bryant, that the empirical and the spiritual universe are both metaphysical realities, and manifestations of the same Oneness, just like heat and light are "real but different" manifestations of sunlight.

In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities such as omniscience, energy, strength, lordship, vigour, and splendour.
The Vaishnava tradition started by Madhvacharya considers Vishnu in the form of Krishna to be the supreme creator, personal God, all-pervading, all devouring, one whose knowledge and grace leads to "moksha".
In Madhvacharya Vaishnava theology, the supreme Vishnu and the souls of living beings are two different realities and nature (dualism), while in Ramanuja's Sri Vaishnavism, they are different but share the same essential nature (qualified non-dualism).
The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the merging of the individual soul with the Absolute Brahman (Ultimate Reality, Supreme Truth), or "the return of Brahman into His own true nature", a distinctly Advaitic or non-dualistic philosophy of Shankara. The concept of moksha is explained as Ekatva ('Oneness') and Sayujya ('Absorption, intimate union'), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature). This, states Rukmini (1993), is proclamation of "return of the individual soul to the Absolute and its merging into the Absolute", which is unmistakably Advaitic in its trend. In the same passages, the Bhagavata includes a mention of Bhagavan as the object of concentration, thereby presenting the Bhakti path from the three major paths of Hindu spirituality discussed in the Bhagavad Gita.
The theology in the Bhagavad Gita discusses both the sentient and the non-sentient, the soul and the matter of existence. It envisions the universe as the body of Vishnu (Krishna), state Harold Coward and Daniel Maguire. Vishnu in Gita's theology pervades all souls, all matter and time. In Sri Vaishnavism sub-tradition, Vishnu and Sri (goddess Lakshmi) are described as inseparable, that they pervade everything together. Both together are the creators, who also pervade and transcend their creation.
The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman and non-duality of Adi Shankara. For example:
The aim of life is inquiry into the Truth, and not the desire for enjoyment in heaven by performing religious rites,

Those who possess the knowledge of the Truth, call the knowledge of non-duality as the Truth,

It is called Brahman, the Highest Self, and Bhagavan.
— Sūta, Bhagavata Purana 1.2.10-11, translated by Daniel Sheridan
Scholars describe the Vaishnava theology as built on the foundation of non-dualism speculations in Upanishads, and term it as "Advaitic Theism." The Bhagavata Purana suggests that God Vishnu and the soul (Atman) in all beings is one. Bryant states that the monism discussed in Bhagavata Purana is certainly built on the Vedanta foundations, but not exactly the same as the monism of Adi Shankara. The Bhagavata asserts, according to Bryant, that the empirical and the spiritual universe are both metaphysical realities, and manifestations of the same Oneness, just like heat and light are "real but different" manifestations of sunlight.
In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities such as omniscience, energy, strength, lordship, vigour, and splendour. The Vaishnava tradition started by Madhvacharya considers Vishnu in the form of Krishna to be the supreme creator, personal God, all-pervading, all devouring, one whose knowledge and grace leads to "moksha". In Madhvacharya Vaishnava theology, the supreme Vishnu and the souls of living beings are two different realities and nature (dualism), while in Ramanuja's Sri Vaishnavism, they are different but share the same essential nature (qualified non-dualism).
Vishnu