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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 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), without a carnal body (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>

'This Self is Brahman' is one of the most important characteristic in the above mantra. 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), without a carnal body (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.