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→Manas
Brahman and Atman are two concepts that are unique to Indian knowledge systems which are highly developed in the Upanishads. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.<ref name=":1" /><ref name=":4" />
Brahman and Atman are two concepts that are unique to Indian knowledge systems which are highly developed in the Upanishads. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.<ref name=":1" /><ref name=":4" />
'''Brahman'''
===== '''Brahman''' =====
The word [[Brahman (ब्रह्मन्)|Brahman]] is used to represent the all pervading, ultimate reality without a second. While this is a principle of universal acceptance for all sects of Vedantins, there is a variation in these schools as to relationship between Brahman and Jivatma.
The word [[Brahman (ब्रह्मन्)|Brahman]] is used to represent the all pervading, ultimate reality without a second. While this is a principle of universal acceptance for all sects of Vedantins, there is a variation in these schools as to relationship between Brahman and Jivatma.
The Unity which never appears but which IS, is implied in the very existence of universes and systems, worlds and individuals. IT (tat) is not only recognised now in all religions, but also in all philosophy and in all science as a fundamental necessity. Endless disputes and controversies have surrounded IT, many names describe IT and many have left it unnamed, but none have denied IT (except the Charvakas and other atheists).<ref name=":022" />
The Unity which never appears but which IS, is implied in the very existence of universes and systems, worlds and individuals. IT (tat) is not only recognised now in all religions, but also in all philosophy and in all science as a fundamental necessity. Endless disputes and controversies have surrounded IT, many names describe IT and many have left it unnamed, but none have denied IT (except the Charvakas and other atheists). The idea put forth by the Upanishadic seers that Atman and Brahman are One and the same, is one of the greatest contributions made to the thought process of the mankind. <ref name=":022" />
'''Brahman Represented by Pranava''' '''(Omkara)'''
'''Brahman Represented by Pranava''' '''(Omkara)'''
===== Nirguna and Saguna Brahman =====
===== Nirguna and Saguna Brahman =====
A very important concept of Brahman being formfull and formless is raised by Satyakama and so explained in the Prashnopanishad. <blockquote>एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । (Pras. Upan. 5.2)<ref>Prashnopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%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%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83 Prashna 5])</ref></blockquote>Meaning : Verily, O Satyakama, this Omkara is the Supreme and the lower Brahman.<ref name=":022" />
One which is described as without a second, is Infinite, Absolute, eternal is called as तत् । THAT, without attributes, gunas, beyond name and form, and cannot be explained by any similies or worldly descriptions is the Nirguna Brahman. Chandogya Upanishad explains the Mahavakya<blockquote>एकमेवाद्वितीयम्। One only, without a second. (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>Shevatasvatara Upanishad
A very important concept of Brahman being gross and subtle is raised by Satyakama and so explained in the Prashnopanishad. <blockquote>एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । (Pras. Upan. 5.2)<ref>Prashnopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%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%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83 Prashna 5])</ref></blockquote>Meaning : Verily, O Satyakama, this Omkara is the Supreme and the lower Brahman.<ref name=":022" />
Brhdaranyaka Upanishad also says the following<blockquote>द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च ॥ १ ॥ (Brhd. Upan. 2.3.1)<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_2p Adhyaya 2])</ref></blockquote>Meaning : There are two states of Brahman, "मूर्तं । formfull" and "अमूर्तं ।formless", changing (मर्त्यं) and unchanging (), finite and infinite, existent and beyond (existence).
Brhdaranyaka Upanishad also says the following<blockquote>द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च ॥ १ ॥ (Brhd. Upan. 2.3.1)<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_2p Adhyaya 2])</ref></blockquote>Meaning : There are two states of Brahman, मूर्तं । gross (with form) and अमूर्तं । subtle (formless), mortal (मर्त्यं) and immortal (अमृतं), finite and infinite, existent and beyond (existence).<ref>Swami Madhavananda, (1950). ''[https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/page/n356 The Brhdaranyaka Upanishad with the commentary of Sankaracharya.]'' Mayavati: Avaita Ashrama</ref>
This second, lower, formfull, changing, finite, existent Brahman is not "another" but is Brahman conditioned - therefore limited, manifesting and is thus Saguna with Attributes.
This second, lower, gross, mortal, finite, existent Brahman is not "another" but is Brahman conditioned - therefore limited, manifesting and is thus Saguna with Attributes.
'''Atman'''
'''Atman'''
The Atman is individual self (soul) also called as Jivatma. The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees.
The Atman is individual self (soul) also called as Jivatma. The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees.
''Atman'' is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman (Advaita siddhanta)'', while others state ''Atman'' is part of Brahman but not identical (Visishtadvaita and Dvaita siddhantas of Vedanta). This ancient debate flowered into various dual, non-dual theories in Hinduism. The idea put forth by the Upanishadic seers that Atman and Brahman are One and the same is one of the greatest contributions made to the thought of the world.
''Atman'' is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman (Advaita siddhanta)'', while others state ''Atman'' is part of Brahman but not identical (Visishtadvaita and Dvaita siddhantas of Vedanta). This ancient debate flowered into various dual, non-dual theories in Hinduism.
==== '''Manas''' ====
==== Manas ====
Manas (not equivalent to Mind) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on Manas also are dense and deep in the Upanishads.
Manas (not equivalent to Mind but used in that sense) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on Manas also are dense and deep in the Upanishads.
Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4)<ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.
Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4)<ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.