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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>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>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>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 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>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</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>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.

Many Upanishads support the concept that Brahman (unconditioned) is the substratum/excellent stable establishment for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).

Many Upanishads support the concept that Brahman (unconditioned) is the substratum/excellent stable establishment for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).

Shvetashvatara Upanishad describes three aspects of Brahman<blockquote>ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥ (Shve. Upan. 1.9)</blockquote>They two, (Isha, the internal ruler and Anisha, the ruled) are both birthless and are all-knowing (jna) and ignorant (ajna), almighty and powerless respectively. The birthless one,भोक्तृभोग्यार्थयुक्ता (Maya) is employed for bringing into being the enjoyer, the enjoyable and the enjoyment. The Self is infinite since It has the universe as Its appearance; It is not an agent (Akarta). One who realizes the three (Isha, Anisha and Bhoktrubhogyarthayukta) as Brahman becomes free.<ref name=":22">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 80-94)</ref><blockquote>भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२ ॥ (Shve. Upan. 1.12)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4 Adhyaya 1])</ref></blockquote>Bhokta (भोक्ता । the enjoyer) the individual Atma, Bhogyam (भोग्यं । the things of enjoyment) and Preritaram (प्रेरितारं । the Supreme force) - are said to be the three aspects of Brahman.

Shvetashvatara Upanishad describes three aspects of Brahman<blockquote>ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥ (Shve. Upan. 1.9)</blockquote>They two, (Isha, the internal ruler and Anisha, the ruled) are both birthless and are all-knowing (jna) and ignorant (ajna), almighty and powerless respectively. The birthless one,भोक्तृभोग्यार्थयुक्ता (Maya) is employed for bringing into being the enjoyer, the enjoyable and the enjoyment. The Self is infinite since It has the universe as Its appearance; It is not an agent (Akarta). One who realizes the three (Isha, Anisha and Bhoktrubhogyarthayukta) as Brahman becomes free.<ref name=":22">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 80-94)</ref><blockquote>भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२ ॥ (Shve. Upan. 1.12)<ref name=":10">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4 Adhyaya 1])</ref></blockquote>Bhokta (भोक्ता । the enjoyer) the individual Atma, Bhogyam (भोग्यं । the things of enjoyment) and Preritaram (प्रेरितारं । the Supreme force) - are said to be the three aspects of Brahman.

In the commentary of the above lines, jna, ajna and Bhoktrubhogyarthayukta are equated to Iswara, jiva and prakriti (i.e. Maya).<ref name=":22" />

In the commentary of the above lines, jna, ajna and Bhoktrubhogyarthayukta are equated to Iswara, jiva and prakriti (i.e. Maya).<ref name=":22" />

== Causal Nature of Brahman ==

== Causal Nature of Brahman ==

Creation involves three aspects:  

Creation involves four aspects:  

# visualization of, thinking of, deliberation on things involved in creation

# visualization of, thinking of, deliberation on things involved in creation (intelligent or efficient cause)

# execution of action of creation (act of creating a pot from mud)

# execution of action of creation (act of creating a pot from mud) (Is it Maya, Ishvara, or Brahman who control creation?)

# process of actual transformation of material into a thing (examples : pot is made from mud involves change in form, forming of curds from milk involves change in composition)

# process of actual transformation of material into a thing (examples : pot is made from mud involves change in form, forming of curds from milk involves change in composition)

The question of how Brahman is related to the visible world and whether he is the intelligent or efficient cause (nimitta karana), material cause (upadana karana) or acts as the substratum (Adhishtana) leads one to explore the [[Upanishads (उपनिषदः)|Upanishads]]. Here we put together a few perspectives for exploring the role of Brahman in relation to the Universe as follows

The question of how Brahman is related to the visible world and whether he is the intelligent or efficient cause (nimitta karana), material cause (upadana karana) or acts as the substratum (Adhishtana) leads one to explore the [[Upanishads (उपनिषदः)|Upanishads]]. Here we put together a few perspectives for exploring the role of Brahman in relation to the Universe as follows

#Is Brahman, the nimitta (निमित्तम् । efficient) cause for the Universe?

#Is Brahman, the nimitta (निमित्तम् । efficient) cause for the Universe?

#Is Brahman, the upadana (उपादानम् । material) cause for the Universe? Does It undergo any modifications by Parinama (परिणामम् । transformation just like milk becoming curd as described by Samkhya siddhanta) or Vivarta (विवर्त । unreal or apparent change)?

#Is Brahman, the upadana (उपादानम् । material) cause for the Universe?  

#Is the transformation process real by Parinama (परिणामम् । transformation just like milk becoming curd as described by Samkhya siddhanta) or Vivarta (विवर्त । unreal or apparent change)?

#Is Brahman, the adhistanam (अधिष्ठानम् । substratum) for the Universe?

#Is Brahman, the adhistanam (अधिष्ठानम् । substratum) for the Universe?

In this section, we touch upon the different texts that advocate each or combinations of the above mentioned perspectives. Different Sampradayas have postulated their versions about this aspect based on their interpretations of the texts and hence we find various associated karana-vadas (arguments about cause).

In this section, we touch upon the different texts that advocate each or combinations of the above mentioned perspectives. Different Sampradayas have postulated their versions about this aspect based on their interpretations of the texts and hence we find various associated karana-vadas (arguments about cause).

=== उपादान-कारणत्वम् ॥ Brahman Not Upadana Karana ===

=== उपादान-कारणत्वम् ॥ Brahman Not Upadana Karana ===

The following texts discuss the arguments as to why Brahman is not actual creator of the Universe. All these texts deal predominantly with the transcendental Brahman as the reality. A cause has to undergo change to become the effect, after which It  (material that was the cause) ceases to exist, therefore texts referring to immutability and eternity of Brahman portrays that Brahman does not undergo any material change.

The following texts discuss the arguments as to why Brahman is not actual creator of the Universe. A cause has to undergo change to become the effect, after which It  (material that was the cause) ceases to exist, therefore texts saying Brahman is Aksharam (immutable) and Amrtam (eternal) portrays that Brahman does not undergo any material change.

#Shvetasvatara Upanishad (1.7 and many other references) proclaims Brahman to be distinct and that it is an excellent immutable support for the creation.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 70)</ref>

#Shvetasvatara Upanishad (1.7 and many other references) proclaims Brahman to be distinct and that it is an excellent immutable support for the creation.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 70)</ref>

#Brhdaranyaka Upanishad (2.5.19) states Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything, is Brahman.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 37)</ref>

#Brhdaranyaka Upanishad (2.5.19) states Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything, is Brahman.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 37)</ref>

#Brhdaranyaka Upanishad (3.8.8) state that Brahman is neither gross nor minute, neither short nor long.<ref name=":1" />

#Brhdaranyaka Upanishad (3.8.8) state that Brahman is neither gross nor minute, neither short nor long.<ref name=":1" />

#Chandogya Upanishad (8.14.1) clarify that Brahman is the substratum. That which is indeed Akasha is the manifestor of Name and Form. That in which they are contained is Brahman and it is Immortal.<ref name=":7" />

#Chandogya Upanishad (8.14.1) clarify that Brahman is the substratum. That which is indeed Akasha is the manifestor of Name and Form. That in which they are contained is Brahman and it is Immortal.<ref name=":7" />

#Kathopanishad (1.2.18) states that Brahman which has Om as its medium, is neither born nor does it die. It did not originate from anything nor did anything originate from it. It is birthless, eternal, undecaying and ancient. It is not affected even when the body is killed.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 143)</ref>

#Kathopanishad (1.2.18) states that Brahman which has Om as its medium, is neither born nor does it die. It did not originate from anything nor did anything originate from it. It is birthless, eternal, undecaying and ancient. It is not affected even when the body is killed.<ref name=":11">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 143)</ref>

#Kathopanishad (1.3.15) further elaborates the nature of Brahman that It is soundless, touchless, colourless and undiminishing, tasteless, eternal, odourless, without a beginning or an end.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 166-167)</ref>

#Kathopanishad (1.3.15) further elaborates the nature of Brahman that It is soundless, touchless, colourless and undiminishing, tasteless, eternal, odourless, without a beginning or an end.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 166-167)</ref>

#Mundakopanishad (1.1.5-7, 2.1.2<ref name=":6" /> and other references) talk about Brahman being all-pervasive, anadi (without beginning), It is Ajah (birthless), nityam (eternal), extremely subtle and indestructible (aksharam).<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 89-90)</ref>

#Mundakopanishad (1.1.5-7, 2.1.2<ref name=":6" /> and other references) talk about Brahman being all-pervasive, anadi (without beginning), It is Ajah (birthless), nityam (eternal), extremely subtle and indestructible (aksharam).<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 89-90)</ref>

#Ishavasyopanishad (7-8) emphasizes on the unity (of Brahman and Atman) describing the nature of Brahman as all-pervasive (paryagaat), pure, bodiless (akayam) thus negating the causal body.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 13-14)</ref>

#Ishavasyopanishad (7-8) emphasizes on the unity (of Brahman and Atman) describing the nature of Brahman as all-pervasive (paryagaat), pure, bodiless (akayam) thus negating the causal body.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 13-14)</ref>

#Prashnopanishad (4.10) refers to the indestructible entity (aksaram) as shadowless, bodiless (ashariram), colourless and pure.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 466-467)</ref>

#Prashnopanishad (4.10) refers to the indestructible entity (aksaram) as shadowless, bodiless (ashariram), colourless and pure.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Page 466-467)</ref>

== References ==

== References ==

<references />

<references />

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Upanishads]]

[[Category:Upanishads]]