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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.

Brahma sutra : आह च तन्मात्रम् । ( ब्रसू-३,२.१६ । ) 3.2.16).

Brahma sutra : आह च तन्मात्रम् । (( ब्रसू-३,२.१६ । ) 3.2.16).

Shankara Bhasyam:<blockquote>आह च श्रुतिः चैतन्यमात्रं विलक्षणरूपान्तररहितं निर्विशेषं ब्रह्म स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवैवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव इति।</blockquote>The Upanishad also declares that Brahman is pure consciousness  (चैतन्यमात्रं) devoid of other aspects contrary to this (विलक्षणरूपान्तररहितं), and without any distinguishing feature (निर्विशेषं). This means that the Self has no internal or external aspect apart from Pure Consciousness. Its nature is mere impartible consciousness without intervening intervals.<ref>Swami Gambhirananda. (1956) ''Brahma-Sutra-Bhashya of Sri Sankaracarya.'' Almora : Advaita Ashrama (Pages 613-614)</ref> The Upanishad referred to here is the Brhdaranyaka Upanishad (4.5.13).

Shankara Bhasyam:<blockquote>आह च श्रुतिः चैतन्यमात्रं विलक्षणरूपान्तररहितं निर्विशेषं ब्रह्म स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवैवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव इति।</blockquote>The Upanishad also declares that Brahman is pure consciousness  (चैतन्यमात्रं) devoid of other aspects contrary to this (विलक्षणरूपान्तररहितं), and without any distinguishing feature (निर्विशेषं). This means that the Self has no internal or external aspect apart from Pure Consciousness. Its nature is mere impartible consciousness without intervening intervals.<ref>Swami Gambhirananda. (1956) ''Brahma-Sutra-Bhashya of Sri Sankaracarya.'' Almora : Advaita Ashrama (Pages 613-614)</ref> The Upanishad referred to here is the Brhdaranyaka Upanishad (4.5.13).