There is no salvation for people who think they are different from God. And those who think that God is one who has a particular form and name like say, Krishn or Vishnu only, are considered ignorant. The Supreme can not be limited to any particular name and form. It is the Supreme who thought" Ekoham Bahusyam"." I am one, let me become many." Creation started thereafter. It is the same Supreme being that becomes all beings. Those who can understand the Upanishads and Bhagwad Geetaa correctly, will realize the meaning of various scriptural declarations like---

(1) Sarvam Khalu idam Brahm (Chhaandogya Upanishad, 3-14-1) - "The entire Universe is Brahm"
(2) Ekam Sat Vipraah Bahuda vadanti (The one is spoken differently by realized persons)
(3) Jeev is none other than Brahman (Jeevo Brahmaiv na aparah).
(4) Brahm is non-different from Jeev
(5) Release is possible only through knowledge of non-difference between Jeev and Brahm.
(6) The illumined soul, having become free from name and form, reaches the Self-effulgent Purush, that is higher than the higher. (Tathaa vidwaan naamaroopaat vimuktah paraat param purushaam upaiti divyam. (Mundak Upanishad 3-2-8)
(7) Yato va imani bhootaani jayante Yen jaataani jeevanti Yatprayanti abhisamvishanti Tadvijijinaasavasva Tadbrahm - That from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge, that is Brahm. (Taittireeya Upanishad 3-1-1). i P
(8) Sadev saumya idamagra aaseet. Ekameva adwiteeyam Tattejo srujata (Chhaandogya Upanishad 6-2-1 and 3) (In the beginning, my dear, this was Being alone, one only without a second. it created fire.)
(9) Aatmaa va idameka evaagra aaseet. Sa imaanlokaanasrajata (Aitareya Upanishad 1-1-1 & 2)." In the beginning this was but the Absolute Self alone. He created these worlds"
(10) Aham sarvasya prabhavo mattah sarvam pravartate. iti matwaa bhajante maam budhaa bhaav samanvitaah (Geetaa 10.8) " I am the origin of all; from me things evolve. The wise know this and worship Me (not Vaasudev Krishn) with all their heart".
(11) Mamaivaamso Jeevaalok Jeevabhtassanatanah Manasshashtaaneendriyaani Prakritisthaani Karshati (Geetaa 15.7) (A ray of Myself, the eternal Jeev in the world of Jeev, attracts the senses...... .....".

Any number of extracts from Upanishad and Bhagwad Geetaa in this regard can be quoted. Only those who can understand them in the correct way will be able to see the Truth.
--------------------------------------------------------------
There are several instances where Shruti teaches that Aatmaa is Brahm. There is no instance Shruti directly teaches Aatmaa is NOT Brahm.

All the confusion comes from the Eeshwar (Sa-Gun Brahm) who appears as the triad of
a. Eeshwar (Sattwa Gun or controlling and harmonizing feature)
b. Jeev (Rajo Gun of active and enjoyer nature)
c. Jagat (Tamo Gun of inert and inactive or unconscious nature)

Jeev and Jagat are ever controlled and sustained by the Eeshwar.

So, when there is no differentiation between the whole of Jeev + Jagat + Eeshwar it is called Brahm. When the Gun (qualities, attributes, or judgments) are superimposed on the Brahm it is called Eeshwar (representing the pure Sattwa) or called Sa-Gun Brahm (= Eeshwar + Jeev + Jagat).

As the "Rajo Gun" of Jeev is not fully subsided, the Jeev continue to see the differentiation. .. so, Dwait is a correct philosophy as long as the true Nature of Brahm is not understood and Brahm is only equated to Eeshwar keeping the Jagat and Jeev separate and dependent on the Eeshwar. This Eeshwar is given a supreme name as Vishnu, Krishn, Shiv, Shakti, Devee etc., A-Dwait is not against this personification. A-Dwait is all inclusive and accepts whatever personification a devotee prefers, they are free to choose the Eeshwar Naam and Roop that best suits themselves.