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==== States of Brahman ====

==== States of Brahman ====

Brhdaranyanka Upanishad is one of the earliest texts mentioning the existence of the two states of Brahman<blockquote>द्वे वाव ब्रह्मणो रूपे । मूर्तं चैवामूर्तं च, मर्त्यं चामृतं च । स्थितं च यच्च । सच्च त्यं च ॥ बृह. २,३.१ ॥ (Brhd. Upan. 2.3.1)<ref name=":12" /></blockquote>Indeed, there are two forms of Brahman, gross (मूर्तं) and subtle  (अमूर्तं) (with form and formless), mortal and immortal (changing and unchanging), finite and infinite, defined and undefined (existent and beyond (existence)).<ref name=":0222" />

Brhdaranyanka Upanishad is one of the earliest texts mentioning the existence of the two states of Brahman<blockquote>द्वे वाव ब्रह्मणो रूपे । मूर्तं चैवामूर्तं च, मर्त्यं चामृतं च । स्थितं च यच्च । सच्च त्यं च ॥ बृह. २,३.१ ॥ (Brhd. Upan. 2.3.1)<ref name=":12">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])</ref></blockquote>Indeed, there are two forms of Brahman, gross (मूर्तं) and subtle  (अमूर्तं) (with form and formless), mortal and immortal (changing and unchanging), finite and infinite, defined and undefined (existent and beyond (existence)).<ref name=":0222" />

Brahman or the Supreme Self has but two forms, through the superimposition of which, by ignorance, the formless Supreme Brahman is defined or made conceivable. Which are those two forms? The gross and subtle. The other phases of the gross and subtle are included in them; so they are counted as two only. Here, the gross or Defined (Saguna), having particular characteristics that distinguish it from others and Undefined, the opposite of that, which can only be distantly referred to, as something unknown. The subtle is immortal not subject to destruction. This 'being' is the perfection of the two subtle elements (air and ether), because they emanate from the undifferentiated in order to form the subtle body of Hiranyagarbha (Brhd. Upan. 2.3.2-3).

Brahman or the Supreme Self has but two forms, through the superimposition of which, by ignorance, the formless Supreme Brahman is defined or made conceivable. Which are those two forms? The gross and subtle. The other phases of the gross and subtle are included in them; so they are counted as two only. Here, the gross or Defined (Saguna), having particular characteristics that distinguish it from others and Undefined, the opposite of that, which can only be distantly referred to, as something unknown. The subtle is immortal not subject to destruction. This 'being' is the perfection of the two subtle elements (air and ether), because they emanate from the undifferentiated in order to form the subtle body of Hiranyagarbha (Brhd. Upan. 2.3.2-3).

== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Postulates of Advaita include   

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Postulates of Advaita include   

* Brahman is Nirguna, without attributes, and is Real; all else is unreal;    

* Brahman is Nirguna, without attributes, and is Real; all else is unreal.    

* Jivatma and Paramatma are the same without any difference.   

* Jivatma and Paramatma are the same without any difference.   

* The idea of difference between them arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref name=":5">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_1a Adhyaya 1])</ref></blockquote>

* The idea of difference between them arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref name=":5">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_1a Adhyaya 1])</ref></blockquote>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

=== Unity of Jivatma and Brahman ===

=== [[Relationship of Atman and Brahman]] ===

 

 

 

Brhdaranyaka Upanishad also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9)<ref name=":12">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])</ref>. In the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi Samvada]] the very nature of Atman is defined. All the brahmanas, kshatriyas, the whole world, the countless devatas and all beings are the form of Atman only.<ref name=":1" />

 

 

Their apparent difference (Brahman and Atman), but essential unity is admirably presented in the following oft-quoted mantras from Mundakopanishad <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥ </blockquote><blockquote>समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २ ॥ (Mund. Upan. 3.1.1-2)<ref name=":4" /></blockquote>Summary : Two birds of beautiful plumage (Atman and Brahman) who are friends and always joined together, cling to the same tree (the body). One of them (the Atman) eats sweet (and bitter) fruits (experiences the results of its past work), but the other only looks on without eating. On the same tree (wholly identified with the body), the individual Atman (Purusha) remains drowned (stuck); is overwhelmed by his impotence and suffers. When is sees the other, the Infinite Being (Isham) and His glory, then it becomes liberated from sorrow.<ref name=":2" /><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 145-147)</ref>

 

Mandukya Upanishad's Mahavakya reinforces the concept of unity of Atma and Paramatma.<blockquote>सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥(Mand. Upan. 2)<ref>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>All this is surely Brahman. The Self os Brahman. The Self, such as It is, is possessed of four quarters.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 181)</ref>

 

In Kathopanishad, the concept of Brahman is discussed when Nachiketa presses Yama to reveal to him the supreme secret, Yama says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''Vaidik Sahitya ka Itihas'' Delhi : Eastern Book Linkers (Page 143)</ref><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non-Brahman owing to limiting factors (Jiva) is different from Supreme Brahman, is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.'''<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>'''

 

==== Bhagavadgita ====

 

 

== सगुणब्रह्मा ॥ Saguna Brahma ==

== सगुणब्रह्मा ॥ Saguna Brahma ==

'''The Dvaita Vedantins''' uphold the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a spiritual journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions

'''The Dvaita Vedantins''' uphold the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a spiritual journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions