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Brahman (Samskrit : ब्रह्मन्) signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Parabrahma, Paramatma, Purusha, Paratpara, Satya.  

Brahman (Samskrit : ब्रह्मन्) signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Brahman, Purusha, Parabrahma, Satya.  

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), 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).  

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 philosophy in the world, in the history of thought, has evolved and discussed the concept of Brahman; it is the most ancient mystery of the worlds. 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.  

: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />  

: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />  

In this article we put together the following

In this article we put together the following

== ब्रह्मतत्वम् ॥ Nature of Brahman ==

== ब्रह्मतत्वम् ॥ Nature of 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 Brahma). 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 Brahma.  In this section, a few important directly relevant parts of the Upanishads are presented along with the context. Since the subject matter of Vedanta is vast complete discussions are not attempted.   

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 Brahma). 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 Brahma.   

=== Saguna Ishvara Vs Nirguna Brahman ===

 

In this article, a few important directly relevant parts of the various Upanishads are presented along with the context. Since the subject matter of Vedanta is vast, exhaustive discussions are not attempted.   

=== Saguna Ishvara Vs Nirguna Brahma ===

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. 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.  

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. 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.  

* Tat as in Chandogya Upanishad (6.8.7) Katha (2.1.3)

* Tat as in Chandogya Upanishad (6.8.7) Katha (2.1.3)

* Chaitanyamatra and Prajnanaghana as in Shankara Bhashya for Brahma Sutras (3.2.16)  

* Chaitanyamatra and Prajnanaghana as in Shankara Bhashya for Brahma Sutras (3.2.16)  

* Brahman (Atman) as in Brhdaranyaka (1.4.10) and Chandogya (3.14.1)

* Brahman (Atman) as in Brhdaranyaka (1.4.10) and Chandogya (3.14.1)

* Aksharam (अक्षरं) as in Brhdaranyaka (3.8.8) and Mundakopanishad (1.1.5)

* Aksharam (अक्षरं) as in Brhdaranyaka (3.8.8) and Mundakopanishad (1.1.5)

सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" />  

सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" />  

==== 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.  

==== Mundakopanishad ====

==== Mundakopanishad ====

Mundaka (2.1.2) describes the Purusha as formless and birthless

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).<blockquote>दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २ ॥ (Mund. Upan. 2.1.2)<ref>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>Summary : Purusha is transcendental, since He is formless (अमूर्तः)

==== 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.  

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).