Changes

IT, that nameless, formless supreme being is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras.<ref name=":0222" />

IT, that nameless, formless supreme being is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras.<ref name=":0222" />

While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), usually this entity is referred to mostly as Brahma padarth or Parabrahma in the various texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity Brahma who is the creator among the trimurthis (Brahma, Vishnu and Shiva).  

While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth or Parabrahma, Paramatma etc in the various texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity Brahma who is the creator among the trimurthis (Brahma, Vishnu and Shiva).  

== Introduction ==

== Introduction ==

An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophies of the world has this way of thinking, it is the most ancient concept. All sampradayas are unified in agreeing to the existence in an attributeless supreme entity, while variations amongst them are seen only with respect to the path followed to understand and experience Brahman.  

An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophies of the world has this way of thinking, it is the most ancient concept. All sampradayas are unified in agreeing to the existence in an attributeless supreme entity, while variations amongst them are seen only with respect to the path followed to understand and experience Brahman.  

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 (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। (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.  

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 (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। (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.  

== Nature of Brahman ==

== ब्रह्मतत्वम् ॥ Nature of Brahman ==

Discussion of Brahman-Atman and Self-realization develops in the Upanishads as the means to moksha (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) was followed by worship of deities having a form and qualities (Saguna Brahman) which gradually led to worship of "Tat" (That) which is a nameless, formless Supreme Entity without attributes and qualities called as Nirguna Brahman.  

Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to 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 Brahman). Brahman in Vedanta and Upanishads is, however, both personal (Saguna) and impersonal addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities called as Nirguna Brahman.    

===Nirguna Brahma===

===Nirguna Brahma===

Brahman is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has manifested.  

Brahman is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has manifested.  

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)]].

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" />

According to Brhadaranayaka Upanishad, in the Yajnavalkya Gargi Samvada, one finds a very comprehensive note about Brahman having the following attributes<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>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>Meaning : O Gargi!, the knowers of Brahman say, this Immutable (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), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</ref>

Mentioned in the Brhadaranayaka Upanishad, in the Yajnavalkya Gargi Samvada, one finds a very comprehensive synopsis about Brahman 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>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>Meaning : O Gargi!, the knowers of Brahman say, this Immutable (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), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>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, lacking any 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, lacking any vital force.

=== Unity of Jivatma and Brahman ===

=== Unity of Jivatma and Brahman ===

That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad.  

That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad.  

In the Mandukya Upanishad is mentioned, the first time in the history of thought, the distinction between the Brahman and  Isvara. 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. In later Vedantic literature the two are 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.

=== Ishvara Vs Brahman ===

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. In later Vedantic literature the two are 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.

 

In the Mandukya Upanishad is mentioned, the first time in the history of thought, the distinction between the Brahman and  Isvara.  

Mundakopanishad, says Brahman is "That which cannot be seen or grasped, which has neither origin nor properties, which has neither eyes nor ears, neither hands nor feet, which is eternal, all-pervading, omnipresent 'and extremely subtle, Imperishable which the rshis regard as the origin of all beings."

Mundakopanishad, says Brahman is "That which cannot be seen or grasped, which has neither origin nor properties, which has neither eyes nor ears, neither hands nor feet, which is eternal, all-pervading, omnipresent 'and extremely subtle, Imperishable which the rshis regard as the origin of all beings."

'''Nirguna Brahma (Advaita)'''

'''Nirguna Brahma (Advaita)'''