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>

====Mundakopanishad====

====Mundakopanishad====

Mundaka Upanishad describes the Brahman as Purusha, the Immutable that is higher that the (other Saguna Brahma) immutable which is the seed of name and form. This absolute Immutable that is devoid of all limiting adjuncts, which is the very essence of the (other) immutable, is comparable to space, free of all forms and is describable by expressions such as "Neti Neti (नेति नेति । Not this, Not this).<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 115-117)</ref><blockquote>दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २ ॥ (Mund. Upan. 2.1.2)<ref>Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 2 Khanda 1])</ref></blockquote>Summary : Purusha is transcendental because of effulgence due to Self (दिव्यः), since He is devoid of any form (अमूर्तः). That Purusha is all-pervasive or coextensive in all that is both external and internal (sa bahyabhyantara । स बाह्याभ्यन्तरः); birthless (अजः), therefore without vital force (अप्राणः) and without mind (अमनाः). (with these two limiting adjuncts absent) It is pure (शुभ्रः), and higher than the other immutable called the Akshara (here it pertains to Maya). This means that the unconditioned, all-pervasive entity is Parah (परः), higher; अक्षरात् परतः - than that immutable (Maya) that is superior (in relation to all other modifications).<ref name=":5" />

Mundaka Upanishad describes the Brahman as Purusha, the Immutable that is higher that the (other Saguna Brahma) immutable which is the seed of name and form. This absolute Immutable that is devoid of all limiting adjuncts, which is the very essence of the (other) immutable, is comparable to space, free of all forms and is describable by expressions such as "Neti Neti (नेति नेति । Not this, Not this).<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 115-117)</ref><blockquote>दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २ ॥ (Mund. Upan. 2.1.2)<ref name=":6">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 2 Khanda 1])</ref></blockquote>Summary : Purusha is transcendental because of effulgence due to Self (दिव्यः), since He is devoid of any form (अमूर्तः). That Purusha is all-pervasive or coextensive in all that is both external and internal (sa bahyabhyantara । स बाह्याभ्यन्तरः); birthless (अजः), therefore without vital force (अप्राणः) and without mind (अमनाः). (with these two limiting adjuncts absent) It is pure (शुभ्रः), and higher than the other immutable called the Akshara (here it pertains to Maya). This means that the unconditioned, all-pervasive entity is Parah (परः), higher; अक्षरात् परतः - than that immutable (Maya) that is superior (in relation to all other modifications).<ref name=":5" />

====Kathopanishad====

====Kathopanishad====

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">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>

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">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>

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).

====Chandogya Upanishad====

====Chandogya Upanishad====

Chandogya mentions that the nature Brahman is that of a bearer, a container (adhistata). Akasha is the manifestor of name and form and That inside which these two lie is Brahman ; which is Immortal.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 486)</ref><blockquote>आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतँ (Chan. Upan. 8.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE Adhyaya 8] See Khanda 14)</ref></blockquote>That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad also.

Chandogya mentions that the nature Brahman is that of a bearer, a container (adhistata). Akasha is the manifestor of name and form and That inside which these two lie is Brahman ; which is Immortal.<ref name=":7">Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 486)</ref><blockquote>आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतँ (Chan. Upan. 8.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE Adhyaya 8] See Khanda 14)</ref></blockquote>That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad also.

====Brahma Sutras====

====Brahma Sutras====

While it is well known that Brahman is Pure Consciousness, Shankaracharya uses the term Prajnana-ghana । प्रज्ञानघन for explaining It as seen in his bhashya.

While it is well known that Brahman is Pure Consciousness, Shankaracharya uses the term Prajnana-ghana । प्रज्ञानघन for explaining It as seen in his bhashya.

Many Upanishads support the concept that Brahman (unconditioned) is the substratum/excellent stable establishment for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).

Many Upanishads support the concept that Brahman (unconditioned) is the substratum/excellent stable establishment for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).

Shvetashvatara Upanishad describes three aspects of Brahman<blockquote>ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥ (Shve. Upan. 1.9)</blockquote>They two, (Isha, the internal ruler and Anisha, the ruled) are both birthless and are all-knowing (jna) and ignorant (ajna), almighty and powerless respectively. The birthless one,भोक्तृभोग्यार्थयुक्ता (Maya) is employed for bringing into being the enjoyer, the enjoyable and the enjoyment. The Self is infinite since It has the universe as Its appearance; It is not an agent (Akarta). One who realizes the three (Isha, Anisha and Bhoktrubhogyarthayukta) as Brahman becomes free.<ref name=":22">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 80-94)</ref><blockquote>भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२ ॥ (Shve. Upan. 1.12)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4 Adhyaya 1])</ref></blockquote>Bhokta (भोक्ता । the enjoyer) the individual Atma, Bhogyam (भोग्यं । the things of enjoyment) and Preritaram (प्रेरितारं । the Supreme) - that have been said to be the three kinds of Brahman.

Shvetashvatara Upanishad describes three aspects of Brahman<blockquote>ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥ (Shve. Upan. 1.9)</blockquote>They two, (Isha, the internal ruler and Anisha, the ruled) are both birthless and are all-knowing (jna) and ignorant (ajna), almighty and powerless respectively. The birthless one,भोक्तृभोग्यार्थयुक्ता (Maya) is employed for bringing into being the enjoyer, the enjoyable and the enjoyment. The Self is infinite since It has the universe as Its appearance; It is not an agent (Akarta). One who realizes the three (Isha, Anisha and Bhoktrubhogyarthayukta) as Brahman becomes free.<ref name=":22">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 80-94)</ref><blockquote>भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२ ॥ (Shve. Upan. 1.12)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4 Adhyaya 1])</ref></blockquote>Bhokta (भोक्ता । the enjoyer) the individual Atma, Bhogyam (भोग्यं । the things of enjoyment) and Preritaram (प्रेरितारं । the Supreme force) - are said to be the three aspects of Brahman.

In the commentary of the above lines, jna, ajna and Bhoktrubhogyarthayukta are equated to Iswara, jiva and prakriti (i.e. Maya).<ref name=":22" />

In the commentary of the above lines, jna, ajna and Bhoktrubhogyarthayukta are equated to Iswara, jiva and prakriti (i.e. Maya).<ref name=":22" />

== References ==

== References ==

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<references />

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Upanishads]]

[[Category:Upanishads]]