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In the Mandukya Upanishad is mentioned, the distinction between the Brahman and Isvara. <blockquote>एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ (Mand. Upan. 6)<ref name=":4">Mandukya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref></blockquote>This one is the Ishvara (Shasaka, Paripalaka, Ruler) of all (सर्वेश्वरः);  is all-knowing (सर्वज्ञः । omniscient); is inner director all (अन्तर्यामि । inner controller or director); is the Source of all (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).  

In the Mandukya Upanishad is mentioned, the distinction between the Brahman and Isvara. <blockquote>एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ (Mand. Upan. 6)<ref name=":4">Mandukya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref></blockquote>This one is the Ishvara (Shasaka, Paripalaka, Ruler) of all (सर्वेश्वरः);  is all-knowing (सर्वज्ञः । omniscient); is inner director all (अन्तर्यामि । inner controller or director); is the Source of all (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).  

This Upanishad a start was made with the premise that the Self (Ishvara) is possessed of four quarters. After the description of the three quarters (or states namely Visva, Taijasa and Prajna), the following makes it evident that fourth quarter (Turiya) is different from the three states<blockquote>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ (Mand. Upan. 7)<ref name=":4" /></blockquote>Summary : They consider the Fourth to be that which is not conscious of the internal world (न अन्तःप्रज्ञं), nor conscious of the external world (न बहिष्प्रज्ञं) nor conscious of both the worlds (न उभयतःप्रज्ञं), nor a mass of consciousness (प्रज्ञानघनं), nor simple consciousness (न प्रज्ञं), nor unconsciousness (न अप्रज्ञम्); it is unseen  or unperceived (अदृष्टम् । not an object of any sense of knowledge) therefore Avyavaharyam (अव्यवहार्यम्) beyond empirical dealings; Agrahyam (अग्राह्यम्) beyond the grasp, of organs of action; Alakshanam (अलक्षणं) without any logical ground of inference, thus uninferable. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self. Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (refering to the Absolute Brahman) is denoted by the syllable Om   

This Upanishad a start was made with the premise that the Self (Ishvara) is possessed of four quarters. After the description of the three quarters (or states namely Visva, Taijasa and Prajna), the following makes it evident that fourth quarter (Turiya) is different from the three states<blockquote>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ (Mand. Upan. 7)<ref name=":4" /></blockquote>Summary : They consider the Fourth to be that which is not conscious of the internal world (न अन्तःप्रज्ञं), nor conscious of the external world (न बहिष्प्रज्ञं) nor conscious of both the worlds (न उभयतःप्रज्ञं), nor a mass of consciousness (प्रज्ञानघनं), nor simple consciousness (न प्रज्ञं), nor unconsciousness (न अप्रज्ञम्); it is unseen  or unperceived (अदृष्टम् । not an object of any sense of knowledge) therefore Avyavaharyam (अव्यवहार्यम्) beyond empirical dealings; Agrahyam (अग्राह्यम्) beyond the grasp, of organs of action; Alakshanam (अलक्षणं) without any logical ground of inference, thus uninferable. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self. Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (referring to the Absolute Brahman) is denoted by the syllable Om   

सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" />  

सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" />  

Brhdaranyaka Upanishad, a treasure trove for the sadhakas engaged in understanding Brahman, is a voluminous text. A few selected parts of it are presented here for summarizing the Brahmatattva. <blockquote>तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् । अयमात्मा ब्रह्म सर्वानुभूः । इत्यनुशासनम् ॥ बृह. २,५.१९ ॥ (Brha. Upan. 2.5.19)<ref>Brhadaranyaka 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_2p Adhyaya 2 Brahmana 5]) </ref></blockquote>That Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything is the Brahman. This is the teaching.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 402 and 403)</ref>

Brhdaranyaka Upanishad, a treasure trove for the sadhakas engaged in understanding Brahman, is a voluminous text. A few selected parts of it are presented here for summarizing the Brahmatattva. <blockquote>तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् । अयमात्मा ब्रह्म सर्वानुभूः । इत्यनुशासनम् ॥ बृह. २,५.१९ ॥ (Brha. Upan. 2.5.19)<ref>Brhadaranyaka 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_2p Adhyaya 2 Brahmana 5]) </ref></blockquote>That Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything is the Brahman. This is the teaching.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 402 and 403)</ref>

In the Yajnavalkya Gargi Samvada, one finds a very comprehensive synopsis about Brahmatattva being attributeless<blockquote>स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्ति, अस्थूलमनण्व-ह्रस्वमदीर्घ-मलोहितमस्नेह-मच्छायमतमोऽवाय्वनाकाश-मसङ्गमरस-मगन्ध-मचक्षुष्क-मश्रोत्र-मवागमनोऽतेजस्क-मप्राण-ममुख-मगात्रमनन्तरमबाह्यम् न तदश्नाति किंचन । न तदश्नाति कश्चन ॥ बृह. ३,८.८ ॥ (Brha. Upan. 3.8.8)<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_3p Adhyaya 3 Brahmana 8])</ref></blockquote>Meaning : O Gargi!, the knowers of Brahman say, this Immutable (Brahman) is that - it is neither gross (अस्थूलम्) nor minute (अनण्वः), neither short (अह्रस्वः) nor long (अदीर्घः), neither red in color (अलोहितः) nor viscous/oily (अस्नेहः), neither shadow (अच्छायः) nor darkness (अतमः), neither air (अवायुः) nor ether (अनाकाशः), unattached (असङ्गम्), neither of any taste (अरसम्) or odour (अगन्धः), without eyes (अचक्षुष्कः) or ears (अश्रोत्रः), without the speech organ (अवाक्) or the mind (अमनः), non effulgent (अतेजस्कः), without the vital force (अप्राणः) or the mouth (अमुखम् or face), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</ref>

In the Yajnavalkya Gargi Samvada, one finds a very comprehensive synopsis about Brahmatattva being attributeless<blockquote>स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्ति, अस्थूलमनण्व-ह्रस्वमदीर्घ-मलोहितमस्नेह-मच्छायमतमोऽवाय्वनाकाश-मसङ्गमरस-मगन्ध-मचक्षुष्क-मश्रोत्र-मवागमनोऽतेजस्क-मप्राण-ममुख-मगात्रमनन्तरमबाह्यम् न तदश्नाति किंचन । न तदश्नाति कश्चन ॥ बृह. ३,८.८ ॥ (Brha. Upan. 3.8.8)<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_3p Adhyaya 3 Brahmana 8])</ref></blockquote>Meaning : O Gargi!, the knowers of Brahman say, this Immutable Aksharam (Brahman) is that - it is neither gross (अस्थूलम्) nor minute (अनण्वः), neither short (अह्रस्वः) nor long (अदीर्घः), neither red in color (अलोहितः) nor viscous/oily (अस्नेहः), neither shadow (अच्छायः) nor darkness (अतमः), neither air (अवायुः) nor ether (अनाकाशः), unattached (असङ्गम्), neither of any taste (अरसम्) or odour (अगन्धः), without eyes (अचक्षुष्कः) or ears (अश्रोत्रः), without the speech organ (अवाक्) or the mind (अमनः), non effulgent (अतेजस्कः), without the vital force (अप्राणः) or the mouth (अमुखम् or face), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</ref>

By the fourfold negation of size (gross, minute, short, and long) all the characteristics of a substance are denied of IT, thus Brahman is not a substance (द्रव्यम्). Owing to lack of qualities such as red color, viscosity, oiliness etc Brahman does not have any qualities (गुणाः). Without any sense organs or the mind, it lacks any lustre, is immeasurable, devoid of Prana or the vital force.

By the fourfold negation of size (gross, minute, short, and long) all the characteristics of a substance are denied of IT, thus Brahman is not a substance (द्रव्यम्). Owing to lack of qualities such as red color, viscosity, oiliness etc Brahman does not have any qualities (गुणाः). Without any sense organs or the mind, it lacks any lustre, is immeasurable, devoid of Prana or the vital force.

Discussion on Brahmatattva or nature of Brahman is extensive and ageless with numerous bhashyas on the subject. Putting together the Upanishadic and Brahmasutra explanations, Brahman is said to   

Discussion on Brahmatattva or nature of Brahman is extensive and ageless with numerous bhashyas on the subject. Putting together the Upanishadic and Brahmasutra explanations, Brahman is said to   

It is all-perceiving

All-perceiving (सर्वानुभूः) Directionless Attributeless, Immortal (तदमृतँ) Eternal (नित्यम्) Formless (अरूपम्), Undiminishing (अव्ययम्) Hidden in every being (भूतेषु गूढः) Constant (ध्रुवं) Birthless (अजः) Lacks vital force (अप्राणः) Without mind (अमनाः) Unattached (असङ्गम्) Without beginning or end (अनाद्यनन्तं) Unfathomable (अग्राह्यम्) Cannot be inferred (अलक्षणं) Unthinkable (अचिन्त्यम्) Indescribable by words (अव्यपदेश्यम्) Distinct from Buddhi (महतः परं)

 

It is Directionless  

 

 

 

 

 

 

It is hidden in every being but invisible

 

It is distinct from Buddhi.

It is a whole unit (indivisible)

It is a whole unit (indivisible)

It is Pure Intelligence

It is Pure Intelligence (प्रज्ञानघन) Pure Consciousness (चैतन्यमात्रम्)

=== Unity of Jivatma and Brahman ===

=== Unity of Jivatma and Brahman ===