Changes

That Brahman is indeed unconditioned and described as Pure Intelligence is seen in the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]] of this text in the following lines<blockquote>स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव । एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव । एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति । न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि । इति होवाच याज्ञवल्क्यः ॥ बृह. ४,५.१३ ॥ (Brha. Upan. 4.5.13)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4 Brahmana 5])</ref> </blockquote>Summary : As a lump of salt is without interior or exterior, entire and purely saline in taste, so also the Self is without interior or exterior, entire and pure Intelligence alone. Formerly it possessed particular consciousness owing to the particular combinations with the elements. When that particular consciousness and its cause, have been dissolved (just like the lump of salt in water) it attains oneness destroying all the separateness. This is what Yajnavalkya says.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 780-781)</ref>

That Brahman is indeed unconditioned and described as Pure Intelligence is seen in the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]] of this text in the following lines<blockquote>स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव । एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव । एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति । न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि । इति होवाच याज्ञवल्क्यः ॥ बृह. ४,५.१३ ॥ (Brha. Upan. 4.5.13)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4 Brahmana 5])</ref> </blockquote>Summary : As a lump of salt is without interior or exterior, entire and purely saline in taste, so also the Self is without interior or exterior, entire and pure Intelligence alone. Formerly it possessed particular consciousness owing to the particular combinations with the elements. When that particular consciousness and its cause, have been dissolved (just like the lump of salt in water) it attains oneness destroying all the separateness. This is what Yajnavalkya says.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 780-781)</ref>

==== Kathopanishad ====

==== Kathopanishad ====

This upanishad describes Brahmatattva as follows <blockquote>अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।</blockquote><blockquote>अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥(Kath. Upan. 1.3.15)<ref name=":2">Kathopanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4 Adhyaya 1 Valli 3])</ref></blockquote>One becomes freed from the jaws of death by knowing That which is soundless (अशब्दम्), touchless (अस्पर्शम्), formless (अरूपम्), undiminishing (अव्ययम्), and also tasteless (अरसम्), eternal (नित्यम्), odourless (अगन्धवत्), without beginning or end (अनाद्यनन्तं), distinct from Mahat (महतः परं), and ever constant (ध्रुवं).<ref name=":3" />

Yama Nachiketa Samvada reveals the secrets of death and to avoid the jaws of death Yama describes Brahmatattva as follows <blockquote>अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।</blockquote><blockquote>अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥(Kath. Upan. 1.3.15)<ref name=":2">Kathopanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4 Adhyaya 1 Valli 3])</ref></blockquote>One becomes freed from the jaws of death by knowing That which is soundless (अशब्दम्), touchless (अस्पर्शम्), formless (अरूपम्), undiminishing (अव्ययम्), and also tasteless (अरसम्), eternal (नित्यम्), odourless (अगन्धवत्), without beginning or end (अनाद्यनन्तं), distinct from Mahat (महतः परं), and ever constant (ध्रुवं).<ref name=":3" />

Here again the characteristics of a substance are denied and the eternity of Brahman is proved (Avyayam, Anadi, Anantam etc). It is distinct in nature from the principle Mahat, called buddhi or intelligence for it is the witness of all, being eternal Consciousness and It is Brahman, being the Self of all beings. It has been mentioned that <blockquote>एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।(Kath. Upan. 1.3.12)<ref name=":2" /> </blockquote>He is hidden in all beings, and hence does not appear as the Atman (of all).

Here again the characteristics of a substance are denied and the eternity of Brahman is proved (Avyayam, Anadi, Anantam etc). It is distinct in nature from the principle Mahat, called buddhi or intelligence for it is the witness of all, being eternal Consciousness and It is Brahman, being the Self of all beings. It has been mentioned that <blockquote>एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।(Kath. Upan. 1.3.12)<ref name=":2" /> </blockquote>He is hidden in all beings, and hence does not appear as the Atman (of all).