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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to drawn the mind of a man inwards towards the mysteries of the Universe and ultimate goal of man -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) with form and name and impersonal (Nirguna) addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities.  

Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to drawn the mind of a man inwards towards the mysteries of the Universe and ultimate goal of man - [[Moksha (मोक्षः)|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) with form and name and impersonal (Nirguna) addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities.  

==एकं सत् ॥ The One Existence==

==एकं सत् ॥ The One Existence==

While the Vedic texts explicitly discuss about the worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' in the early yugas (starting with Krta yuga of different Kalpas) we may note Upanishads in the 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 Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति । ekaṁ sadviprā bahudhā vadanti । (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। ekamevādvitīyam। (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.<ref name=":0222" />  

While the Vedic texts explicitly discuss about the worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' in the early yugas (starting with Krta yuga of different Kalpas) we may note that in the Upanishads there is a mention of 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 as Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति । ekaṁ sadviprā bahudhā vadanti । (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 declared to be everywhere, even as the innermost being of each human being and within every other living creature.<blockquote>एकमेवाद्वितीयम्। ekamevādvitīyam। (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.<ref name=":0222" />  

== Two Aspects of Brahman ==

== Two Aspects of Brahman ==

In later Vedantic literature the Brahman is 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. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Vedantasara defines Brahman as four types as given in Shabdakalpadruma.

In the Vedantic literature the Brahman is 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. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Vedantasara defines Brahman as four types as given in Shabdakalpadruma.

: ब्रह्म चतुर्व्विधं यथा । विराट् १ हिरण्यगर्भः २ ईश्वरः ३ तुरीयः ४ । इति वेदान्तसारः ॥

: ब्रह्म चतुर्व्विधं यथा । विराट् १ हिरण्यगर्भः २ ईश्वरः ३ तुरीयः ४ । इति वेदान्तसारः ॥

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.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

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.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

Saguna Brahma having form and other attributes is termed as

Saguna Brahma having form and other attributes is termed as

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">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

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">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

====Brhdaranyaka Upanishad====

====Brhdaranyaka Upanishad====

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><blockquote>tadetadbrahmāpūrvamanaparamanantaramabāhyam । ayamātmā brahma sarvānubhūḥ । ityanuśāsanam ॥ br̥ha. 2,5.19 ॥</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><blockquote>tadetadbrahmāpūrvamanaparamanantaramabāhyam । ayamātmā brahma sarvānubhūḥ । ityanuśāsanam ॥ br̥ha. 2,5.19 ॥</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 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><blockquote>sa hovāca etadvai tadakṣaraṁ gārgi brāhmaṇā abhivadanti, asthūlamanaṇva-hrasvamadīrgha-malohitamasneha-macchāyamatamo'vāyvanākāśa-masaṅgamarasa-magandha-macakṣuṣka-maśrotra-mavāgamano'tejaska-maprāṇa-mamukha-magātramanantaramabāhyam na tadaśnāti kiṁcana । na tadaśnāti kaścana ॥ br̥ha. 3,8.8 ॥ (Brha. Upan. 3.8.8)</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>

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><blockquote>sa hovāca etadvai tadakṣaraṁ gārgi brāhmaṇā abhivadanti, asthūlamanaṇva-hrasvamadīrgha-malohitamasneha-macchāyamatamo'vāyvanākāśa-masaṅgamarasa-magandha-macakṣuṣka-maśrotra-mavāgamano'tejaska-maprāṇa-mamukha-magātramanantaramabāhyam na tadaśnāti kiṁcana । na tadaśnāti kaścana ॥ br̥ha. 3,8.8 ॥ (Brha. Upan. 3.8.8)</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.