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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 ॥ </blockquote>

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>

==== Kathopanishad ====

==== Kathopanishad ====

==== Brahma Sutras ====

==== Brahma Sutras ====

While it is well known that Brahman is Pure Consciousness, Shankaracharya's term Prajnana-ghana । प्रज्ञानघन for explaining it is seen in his bhashya for the Brahma sutra (आह च तन्मात्रम् । ( ब्रसू-३,२.१६ । ) 3.2.16) presented below as an example.<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) as in "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". 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).

While it is well known that Brahman is Pure Consciousness, Shankaracharya's term Prajnana-ghana । प्रज्ञानघन for explaining it is seen in his bhashya.

 

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).

==== Summary ====

==== Summary ====

It is a whole unit (indivisible)

It is a whole unit (indivisible)

=== Unity of Jivatma and Brahman ===

=== Unity of Jivatma and Brahman ===