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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

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 (मोक्षः)|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 that in the Upanishads there is a mention of 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 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 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 the 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.

: ब्रह्म चतुर्व्विधं यथा । विराट् १ हिरण्यगर्भः २ ईश्वरः ३ तुरीयः ४ । इति वेदान्तसारः ॥

: ब्रह्म चतुर्व्विधं यथा । विराट् १ हिरण्यगर्भः २ ईश्वरः ३ तुरीयः ४ । इति वेदान्तसारः ॥

Isvara is like a supreme devata (Godhead) in relation to the universe and viewed through human perspective, whereas Brahman is Supreme or Absolute, as He is in Himself, viewed independently.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

Isvara is like a supreme devata in relation to the universe and viewed through human perspective, whereas Brahman is Supreme or Absolute, as He is in Himself, viewed independently.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

Saguna Brahma having form and other attributes is termed as

Saguna Brahma having form and other attributes is termed as

Mandukya Upanishad is typically studied in the context of explaining the concept of a supreme personal aspect of Brahman. According to this concept, Brahman is the ruler of the universe. He projects it, maintains it and dissolves it at the end. He guides the destinies of the multitudinous beings that dwell in it. He monitors the award the good according to their merits (पुण्यम्), leading them to prosperity and ultimately in the path of ascent to higher lokas. He keeps a watch over the misdeeds (पापम्) of the beings and oversees their reformation; thus the "being" is lead into the karmic cycle of punarjanma. He is termed Ishvara, whose body is the sum-total of all bodies in the Universe (Virat), and whose mind is the aggregate of all minds (Hiranyagarbha). Through all hands He works, through all feet He walks, through all eyes He sees, through all ears He hears.<ref name=":0" /> Here it may be noted that Ishvara is addressed as He (with a capital H ), a personified form having attributes of a living being.  <blockquote>एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ (Mand. Upan. 6)<ref name=":4">Mandukya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%81%E0%A4%95%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 Complete])</ref></blockquote><blockquote>eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ॥ 6 ॥</blockquote>Summary : This one is the Ishvara (Shasaka, Paripalaka, Ruler) of all (सर्वेश्वरः);  is all-knowing (सर्वज्ञः । omniscient); is inner director all (अन्तर्यामि । inner controller or director); is the Source of all  beings (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).

Mandukya Upanishad is typically studied in the context of explaining the concept of a supreme personal aspect of Brahman. According to this concept, Brahman is the ruler of the universe. He projects it, maintains it and dissolves it at the end. He guides the destinies of the multitudinous beings that dwell in it. He monitors the award the good according to their merits (पुण्यम्), leading them to prosperity and ultimately in the path of ascent to higher lokas. He keeps a watch over the misdeeds (पापम्) of the beings and oversees their reformation; thus the "being" is lead into the karmic cycle of punarjanma. He is termed Ishvara, whose body is the sum-total of all bodies in the Universe (Virat), and whose mind is the aggregate of all minds (Hiranyagarbha). Through all hands He works, through all feet He walks, through all eyes He sees, through all ears He hears.<ref name=":0" /> Here it may be noted that Ishvara is addressed as He (with a capital H ), a personified form having attributes of a living being.  <blockquote>एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ (Mand. Upan. 6)<ref name=":4">Mandukya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%81%E0%A4%95%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 Complete])</ref></blockquote><blockquote>eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ॥ 6 ॥</blockquote>Summary : This one is the Ishvara (Shasaka, Paripalaka, Ruler) of all (सर्वेश्वरः);  is all-knowing (सर्वज्ञः । omniscient); is inner director all (अन्तर्यामि । inner controller or director); is the Source of all  beings (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).

In this Upanishad a start was made with the premise that the Self (Ishvara) is possessed of four quarters. After the description of the three quarters (or states namely Visva, Taijasa and Prajna), the following lines point to that fourth quarter (Turiya) which is significantly different from the other three states<blockquote>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ (Mand. Upan. 7)<ref name=":4" /></blockquote><blockquote>nāntaḥprajñaṁ na bahiṣprajñaṁ nobhayataḥprajñaṁ na prajñānaghanaṁ na prajñaṁ nāprajñam । adr̥ṣṭamavyavahāryamagrāhyamalakṣaṇaṁ acintyamavyapadeśyamekātmapratyayāsāraṁ prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ ॥ 7 ॥ (Mand. Upan. 7)</blockquote>Summary : They consider the Fourth to be that which is not conscious of the internal world (न अन्तःप्रज्ञं), nor conscious of the external world (न बहिष्प्रज्ञं) nor conscious of both the worlds (न उभयतःप्रज्ञं), nor a mass of consciousness (प्रज्ञानघनं), nor simple consciousness (न प्रज्ञं), nor unconsciousness (न अप्रज्ञम्); it is unseen or unperceived (अदृष्टम् । not an object of any sense of knowledge) therefore Avyavaharyam (अव्यवहार्यम्) beyond empirical dealings; Agrahyam (अग्राह्यम्) beyond the grasp, of organs of action; Alakshanam (अलक्षणं) without any logical ground of inference, thus uninferable. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self. Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (referring to the Absolute Brahman) is denoted by the syllable Om<blockquote>सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... so'yamātmādhyakṣaramoṅkaro'dhimātraṁ... (Mand. Upan. 8)<ref name=":4" /></blockquote>

 

In this Upanishad a start was made with the premise that the Self (Ishvara) is possessed of four quarters. After the description of the three quarters (or states namely Visva, Taijasa and Prajna), the following lines point to that fourth quarter (Turiya) which is significantly different from the other three states<blockquote>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ (Mand. Upan. 7)<ref name=":4" /></blockquote><blockquote>nāntaḥprajñaṁ na bahiṣprajñaṁ nobhayataḥprajñaṁ na prajñānaghanaṁ na prajñaṁ nāprajñam । adr̥ṣṭamavyavahāryamagrāhyamalakṣaṇaṁ acintyamavyapadeśyamekātmapratyayāsāraṁ prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ ॥ 7 ॥ (Mand. Upan. 7)</blockquote>Summary : They consider the Fourth to be that which is not conscious of the internal world (न अन्तःप्रज्ञं), nor conscious of the external world (न बहिष्प्रज्ञं) nor conscious of both the worlds (न उभयतःप्रज्ञं), nor a mass of consciousness (प्रज्ञानघनं), nor simple consciousness (न प्रज्ञं), nor unconsciousness (न अप्रज्ञम्); it is unseen or unperceived (अदृष्टम् । not an object of any sense of knowledge) therefore Avyavaharyam (अव्यवहार्यम्) beyond empirical dealings; Agrahyam (अग्राह्यम्) beyond the grasp, of organs of action; Alakshanam (अलक्षणं) without any logical ground of inference, thus uninferrable. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self; Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (referring to the Absolute Brahman) is denoted by the syllable Om<blockquote>सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... so'yamātmādhyakṣaramoṅkaro'dhimātraṁ... (Mand. Upan. 8)<ref name=":4" /></blockquote>

===निर्गुणब्रह्मा ॥ Nirguna Brahma===

===निर्गुणब्रह्मा ॥ Nirguna Brahma===

Attributeless, formless and nameless be the description of Nirguna Brahma, however, his nature is Infiniteness, Absoluteness, Eternity, and Changelessness finally it constitutes All That Is (अस्तीति). That which is beyond number and name is denoted by one sound called [[Pranava (प्रणवः)]].<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

Attributeless, formless and nameless be the description of Nirguna Brahma, however, his nature is Infiniteness, Absoluteness, Eternity, and Changelessness finally it constitutes All That Is (अस्तीति). That which is beyond number and name is denoted by one sound called [[Pranava (प्रणवः)]].<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

====Brhdaranyaka Upanishad====

====Brhdaranyaka Upanishad====

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><blockquote>tadetadbrahmāpūrvamanaparamanantaramabāhyam । ayamātmā brahma sarvānubhūḥ । ityanuśāsanam ॥ br̥ha. 2,5.19 ॥</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><blockquote>tadetadbrahmāpūrvamanaparamanantaramabāhyam । ayamātmā brahma sarvānubhūḥ । ityanuśāsanam ॥ br̥ha. 2,5.19 ॥</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>  

 

 

'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 name=":8">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><blockquote>sa hovāca etadvai tadakṣaraṁ gārgi brāhmaṇā abhivadanti, asthūlamanaṇva-hrasvamadīrgha-malohitamasneha-macchāyamatamo'vāyvanākāśa-masaṅgamarasa-magandha-macakṣuṣka-maśrotra-mavāgamano'tejaska-maprāṇa-mamukha-magātramanantaramabāhyam na tadaśnāti kiṁcana । na tadaśnāti kaścana ॥ br̥ha. 3,8.8 ॥ (Brha. Upan. 3.8.8)</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 name=":9">Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</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 name=":8">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><blockquote>sa hovāca etadvai tadakṣaraṁ gārgi brāhmaṇā abhivadanti, asthūlamanaṇva-hrasvamadīrgha-malohitamasneha-macchāyamatamo'vāyvanākāśa-masaṅgamarasa-magandha-macakṣuṣka-maśrotra-mavāgamano'tejaska-maprāṇa-mamukha-magātramanantaramabāhyam na tadaśnāti kiṁcana । na tadaśnāti kaścana ॥ br̥ha. 3,8.8 ॥ (Brha. Upan. 3.8.8)</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 name=":9">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.

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 (पुरुषः)|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>