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== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Brahman is Nirguna, without attributes, and is Real; all else is unreal; Jivatma and Paramatma are the same without any difference. According to them the idea of difference arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref name=":5">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_1a Adhyaya 1])</ref></blockquote>The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya. Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Postulates of Advaita include 

* Brahman is Nirguna, without attributes, and is Real; all else is unreal;  

* Jivatma and Paramatma are the same without any difference.  

* The idea of difference between them arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref name=":5">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_1a Adhyaya 1])</ref></blockquote>

* The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya.  

Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman.  (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

=== Unity of Jivatma and Brahman ===

=== Unity of Jivatma and Brahman ===

According to the Advaita Sampradaya the impersonal Brahman is  essentially identical with the Atman. Many primary expressions of human nature such as, fear, sorrow, delusion etc are explained as ignorance of the being.

According to the Advaita Sampradaya the impersonal Brahman is  essentially identical with the Atman. Many primary expressions of human nature such as, fear, sorrow, delusion etc are explained as ignorance of the being.

One of the earliest references to the unity of the Atman and Brahman and the way to such realization is found mentioned in the Brhadaranyaka Upanishad. In the context of explaining about fear, the Upanishad says<blockquote>कस्माद्ध्यभेष्यत् । द्वितीयाद्वै भयं भवति ॥ बृह. १,४.२ ॥ (Brhd. Upan. 1.4.2)<ref name=":5" /></blockquote>Meaning: For what was there to fear? It is from a second entity that fear comes.

One of the earliest references to the unity of the Atman and Brahman and the way to such realization is found mentioned in the Brhadaranyaka Upanishad. In the context of explaining about fear, the Upanishad says<blockquote>कस्माद्ध्यभेष्यत् । द्वितीयाद्वै भयं भवति ॥ बृह. १,४.२ ॥ (Brhd. Upan. 1.4.2)<ref name=":5" /></blockquote>Meaning: For what was there to fear? It is from a second entity that fear comes.

Nothing short of realization of identity can banish all grief and misery, 'a second entity indeed causes fear'.<ref name=":2" /> The means of removing this false notion that caused the fear, was, the right knowledge of the Self. The second entity is merely projected by ignorance, when it is not perceived at all, it cannot cause fear. Thus the notion of a second entity was removed by the knowledge of Unity; it was non-existent<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentry of Sankaracharya''. Almora : Advaita Ashrama (Page 95-96)</ref>.

Nothing short of realization of identity can banish all grief and misery, 'a second entity indeed causes fear'.<ref name=":2" /> The means of removing this false notion that caused the fear, was, the right knowledge of the Self. The second entity is merely projected by ignorance, when it is not perceived at all, it cannot cause fear. Thus the notion of a second entity was removed by the knowledge of Unity; it was non-existent<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentry of Sankaracharya''. Almora : Advaita Ashrama (Page 95-96)</ref>.

'''Isopanishad''' ascertains that when the second entity is not perceived at all, one becomes free of all grief<blockquote>यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।

 

Isopanishad ascertains that when the second entity is not perceived at all, one becomes free of all grief<blockquote>यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।

तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥ (Isav. Upan. 7)<ref>Isopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Complete])</ref></blockquote>When to the man of realization all beings become the very Self, then what delusion and sorrow can be there for that seer of Oneness.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 13)</ref>

तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥ (Isav. Upan. 7)<ref>Isopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Complete])</ref></blockquote>When to the man of realization all beings become the very Self, then what delusion and sorrow can be there for that seer of Oneness.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 13)</ref>

Their apparent difference (Brahman and Atman), but essential unity is admirably presented in the following oft-quoted mantras from '''Mundakopanishad''' <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥ </blockquote><blockquote>समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २ ॥ (Mund. Upan. 3.1.1-2)<ref name=":4" /></blockquote>Summary : Two birds of beautiful plumage (Atman and Brahman) who are friends and always joined together, cling to the same tree (the body). One of them (the Atman) eats sweet (and bitter) fruits (experiences the results of its past work), but the other only looks on without eating. On the same tree (wholly identified with the body), the individual Atman (Purusha) remains drowned (stuck); is overwhelmed by his impotence and suffers. When is sees the other, the Infinite Being (Isham) and His glory, then it becomes liberated from sorrow.<ref name=":2" /><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 145-147)</ref>

Their apparent difference (Brahman and Atman), but essential unity is admirably presented in the following oft-quoted mantras from Mundakopanishad <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥ </blockquote><blockquote>समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २ ॥ (Mund. Upan. 3.1.1-2)<ref name=":4" /></blockquote>Summary : Two birds of beautiful plumage (Atman and Brahman) who are friends and always joined together, cling to the same tree (the body). One of them (the Atman) eats sweet (and bitter) fruits (experiences the results of its past work), but the other only looks on without eating. On the same tree (wholly identified with the body), the individual Atman (Purusha) remains drowned (stuck); is overwhelmed by his impotence and suffers. When is sees the other, the Infinite Being (Isham) and His glory, then it becomes liberated from sorrow.<ref name=":2" /><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 145-147)</ref>

'''Mandukya Upanishad's''' Mahavakya reinforces the concept of unity of Atma and Paramatma.<blockquote>सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥(Mand. Upan. 2)<ref>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>All this is surely Brahman. The Self os Brahman. The Self, such as It is, is possessed of four quarters<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 181)</ref>.

Mandukya Upanishad's Mahavakya reinforces the concept of unity of Atma and Paramatma.<blockquote>सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥(Mand. Upan. 2)<ref>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>All this is surely Brahman. The Self os Brahman. The Self, such as It is, is possessed of four quarters.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 181)</ref>

In '''Kathopanishad''', the concept is revealed when Nachiketa presses Yama to reveal to him the supreme secret, Yama says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''Vaidik Sahitya ka Itihas'' Delhi : Eastern Book Linkers (Page 143)</ref><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non-Brahman owing to limiting factors (Jiva) is different from Supreme Brahman, is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.'''<ref name=":3">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>'''

In Kathopanishad, the concept of Brahman is discussed when Nachiketa presses Yama to reveal to him the supreme secret, Yama says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''Vaidik Sahitya ka Itihas'' Delhi : Eastern Book Linkers (Page 143)</ref><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non-Brahman owing to limiting factors (Jiva) is different from Supreme Brahman, is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.'''<ref name=":3">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>'''

'''Brhdaranyaka Upanishad''' also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9)<ref name=":12">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])</ref>. In the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi Samvada]] the very nature of Atman is defined. All the brahmanas, kshatriyas, the whole world, the countless devatas and all beings are the form of Atman only.<ref name=":1" />

The Upanishads discuss the metaphysical concept of Brahman in many ways, such as the Saṇḍilya vidya in Chandogya Upanishad (Adhyaya 14)<ref name="gjha314">Mm. Ganganatha Jha (1942) ''Chandogya Upanishad with the Commentary of Sankara.'' Poona : Oriental Book Agency ([https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Pages 150-157])</ref>. The Saṇḍilya vidya on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana (10.6.3<ref>Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A6/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Kanda 10 Adhyaya 6])</ref>). It asserts that Atman (Soul, Self inside man) exists, the Brahman is identical with Atman, that the Brahman is inside man – thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Bharat's philosophies.

The Upanishads discuss the metaphysical concept of Brahman in many ways, such as the Saṇḍilya vidya in Chandogya Upanishad (Adhyaya 14)<ref name="gjha314">Mm. Ganganatha Jha (1942) ''Chandogya Upanishad with the Commentary of Sankara.'' Poona : Oriental Book Agency ([https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Pages 150-157])</ref>. The Saṇḍilya vidya on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana (10.6.3<ref>Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A6/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Kanda 10 Adhyaya 6])</ref>). It asserts that Atman (Soul, Self inside man) exists, the Brahman is identical with Atman, that the Brahman is inside man – thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Bharat's philosophies.

Further in the Bhagavadgita, Shri Krishna reminds us of the essential identity between Jivatma and the Supreme<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥ (Bhag. Gita. 15.7)</blockquote><blockquote>श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५- ९॥ (Bhag. Gita. 15.9)</blockquote>

== सगुणब्रह्मा ॥ Saguna Brahma ==

== सगुणब्रह्मा ॥ Saguna Brahma ==