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Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to drawn the mind of a man inwards towards the mysteries of the Universe and ultimate goal of man -Moksha or Mukti (loosely translated but not equal to liberation, freedom in this life or after-life). Worship which was primarily of the nature and natural elements (like fire, clouds and rains, air) in the Vedas was followed by worship of deities having a form and qualities (Saguna Brahma). Brahman in Vedanta and Upanishads is, however, both personal (Saguna) with form and name and impersonal (Nirguna) addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities.  

Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to drawn the mind of a man inwards towards the mysteries of the Universe and ultimate goal of man -Moksha or Mukti (loosely translated but not equal to liberation, freedom in this life or after-life). Worship which was primarily of the nature and natural elements (like fire, clouds and rains, air) in the Vedas was followed by worship of deities having a form and qualities (Saguna Brahma). Brahman in Vedanta and Upanishads is, however, both personal (Saguna) with form and name and impersonal (Nirguna) addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities.  

==एकं सत् ॥ The One Existence==

==एकं सत् ॥ The One Existence==

Worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others becomes internalized in the Upanishads to the meditation on the supreme, immortal and formless Brahman-Atman. The many names of devatas with forms and weapons gradually merged into defining a One Existence, a supreme being called now as Paramatma, Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति । ekaṁ sadviprā bahudhā vadanti । (Rig. Veda. 1.164.46)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></blockquote>Devatas who held positions in the outer worlds are now declared to be everywhere, even as the innermost being of each human being and within every other living creature.<blockquote>एकमेवाद्वितीयम्। ekamevādvitīyam। (Chand. Upan. 6.2.1)<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%AC Adhyaya 6])</ref></blockquote>What was One reality or ''ekam'' sat of the Vedas now transformed to the ekam eva advitiyam brahma'' or "the one and'' ''only one, sans a second''" in the Upanishads.<ref name=":0222" />  

While the Vedic texts explicitly discuss about the worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' in the early yugas (starting with Krta yuga of different Kalpas) we may note  Upanishads in the to the meditation on the supreme, immortal and formless Brahman-Atman. The many names of devatas with forms and weapons gradually merged into defining a One Existence, a supreme being called now as Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति । ekaṁ sadviprā bahudhā vadanti । (Rig. Veda. 1.164.46)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></blockquote>Devatas who held positions in the outer worlds are now declared to be everywhere, even as the innermost being of each human being and within every other living creature.<blockquote>एकमेवाद्वितीयम्। ekamevādvitīyam। (Chand. Upan. 6.2.1)<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%AC Adhyaya 6])</ref></blockquote>What was One reality or ''ekam'' sat of the Vedas now transformed to the ekam eva advitiyam brahma'' or "the one and'' ''only one, sans a second''" in the Upanishads.<ref name=":0222" />  

== Two Aspects of Brahman ==

== Two Aspects of Brahman ==

In later Vedantic literature the Brahman is often spoken of as Saguna Brahman and Nirguna Brahman. That is, the same Brahman is viewed from two different standpoints--the relative standpoint and the independent standpoint. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Vedantasara defines Brahman as four types as given in Shabdakalpadruma.

In later Vedantic literature the Brahman is often spoken of as Saguna Brahman and Nirguna Brahman. That is, the same Brahman is viewed from two different standpoints--the relative standpoint and the independent standpoint. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Vedantasara defines Brahman as four types as given in Shabdakalpadruma.

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 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><blockquote>divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ । aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ ॥ 2 ॥ (Mund. Upan. 2.1.2)</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 apart from 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><blockquote>divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ । aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ ॥ 2 ॥ (Mund. Upan. 2.1.2)</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 । 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><blockquote>aśabdamasparśamarūpamavyayaṁ tathā'rasaṁ nityamagandhavacca yat । anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya tanmr̥tyumukhāt pramucyate ॥ 15 ॥ (Kath. Upan. 1.3.15)</blockquote>Summary : 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 । 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><blockquote>aśabdamasparśamarūpamavyayaṁ tathā'rasaṁ nityamagandhavacca yat । anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya tanmr̥tyumukhāt pramucyate ॥ 15 ॥ (Kath. Upan. 1.3.15)</blockquote>Summary : 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>