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While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is refers to the Brahma padarth discussed in the various relevant texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity [[Brahma (ब्रह्मा)|Brahma]] who is the creator among the trimurthi devatas, 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 in the various texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity [[Brahma (ब्रह्मा)|Brahma]] who is the creator among the trimurthis (Brahma, Vishnu and Shiva).  

{{#evu:https://www.youtube.com/watch?v=gJgCsvA2-OA&feature=youtu.be

{{#evu:https://www.youtube.com/watch?v=gJgCsvA2-OA&feature=youtu.be

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==व्युत्पत्तिः॥ Etymology ==

==व्युत्पत्तिः॥ Etymology ==

Brahman (ब्रह्मन्) is derived from the dhatus बृहँ and बृहिँ in the meaning of वृद्धौ (vrddhi)<ref name=":0">Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See ब्रह्म])</ref> - बृंहति वर्द्धते निरतिशयमहत्त्व-लक्षणवृद्धिमान् भवतीत्यर्थः - to expand, grow, enlarge, one which is beyond comparison. It is used to explain the concept of the transcendent and immanent ultimate reality, Supreme force which is attributeless.     

Brahman (ब्रह्मन्) is derived from the dhatus बृहँ (brh) and बृहिँ (Brhi) in the meaning of वृद्धौ (vrddhi)<ref name=":0">Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See ब्रह्म])</ref> - बृंहति वर्द्धते निरतिशयमहत्त्व-लक्षणवृद्धिमान् भवतीत्यर्थः - to expand, grow, enlarge, one which is beyond comparison. It is used to explain the concept of the transcendent and immanent ultimate reality, Supreme force which is attributeless.     

Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of a deity. Brahman is referred to as the supreme self.  

Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of a deity. Brahman is referred to as the supreme self.  

*A Brahmana (ब्राह्मणः) (masculine) is one who belongs to the Brahmana varna (first of the four varnas); in this usage the word is usually rendered in English as [[Brahmin (ब्राह्मणः)]].   

*A Brahmana (ब्राह्मणः) (masculine) is one who belongs to the Brahmana varna (first of the four varnas); in this usage the word is usually rendered in English as [[Brahmin (ब्राह्मणः)]].   

*[[Brahma (ब्रह्मा)]] is a deity who has the role of the creator among the [[Trimurti|Trimurtis]], having a lifetime measured in kalpas (see [[Kala (कालः)|Kala]])

*[[Brahma (ब्रह्मा)]] is a deity who has the role of the creator among the [[Trimurti|Trimurtis]], having a lifetime measured in kalpas (see [[Kala (कालः)|Kala]])

*Ishvara (ईश्वरः), in Advaita, is identified as a partial worldly manifestation (with limited attributes) of the ultimate reality, the attributeless Brahman. In Visishtadvaita and Dvaita, however, Ishvara (the Supreme Controller) has infinite attributes and a personal Brahman.

*[[Ishvara (ईश्वरः)]], in Advaita, is identified as a partial worldly manifestation (with limited attributes) of the ultimate reality, the attributeless Brahman. In Visishtadvaita and Dvaita, however, Ishvara (the Supreme Controller) has infinite attributes and a personal Brahman.

== Evolution of Concept of Brahman ==

== Evolution of Concept of Brahman ==

The Upanishads which develop ideas that are in germ in the Veda Samhitas are the only source of definite knowledge, to answer the questions which ever baffled the human mind. Questions that man has been trying to answer from ages include

The Upanishads which develop ideas that are in germ in the Veda Samhitas are the only source of definite knowledge, to answer the questions which ever baffled the human mind. Questions that man has been trying to answer from ages include

* modes of attaining the final goal Moksha (soteriology)

* modes of attaining the final goal Moksha (soteriology)

* essence and value attributed to Brahman and other aspects of Vedanta (axiology)

* essence and value attributed to Brahman and other aspects of Vedanta (axiology)

'''Shvetasvatara Upanishad''' in the very first mantra puts forth these questions as deliberated by the Brahmavadins<blockquote>ॐ ब्रह्मवादिनो वदन्ति ।</blockquote><blockquote>किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च सम्प्रतिष्ठा । अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १ ॥ (Shve. Upan. 1.1.1)</blockquote><blockquote>oṁ brahmavādino vadanti ।</blockquote><blockquote>kiṁ kāraṇaṁ brahma kutaḥ sma jātā jīvāma kena kva ca sampratiṣṭhā । adhiṣṭhitāḥ kena sukhetareṣu vartāmahe brahmavido vyavasthām ॥ 1 ॥ (Shve. Upan. 1.1.1)</blockquote>Summary : People accustomed to deliberate on Brahman discuss : What is the nature of Brahman, the Source (किं कारणं ब्रह्म)? From what have been born (कुतः स्म जाता)? By what do we live (जीवाम केन)? And where do we exist, rest, at the time of dissolution (क्व च सम्प्रतिष्ठा)? O Knowers of Brahman, regulated by whom (अधिष्ठिताः केन) do we conform to the system regarding happiness and its opposite namely sorrows (सुखेतरेषु वर्तामहे)?

'''Shvetasvatara Upanishad''' in the very first mantra puts forth these questions as deliberated by the Brahmavadins<blockquote>ॐ ब्रह्मवादिनो वदन्ति । किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च सम्प्रतिष्ठा । अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १ ॥ (Shve. Upan. 1.1.1) oṁ brahmavādino vadanti । kiṁ kāraṇaṁ brahma kutaḥ sma jātā jīvāma kena kva ca sampratiṣṭhā । adhiṣṭhitāḥ kena sukhetareṣu vartāmahe brahmavido vyavasthām ॥ 1 ॥ (Shve. Upan. 1.1.1)</blockquote>Summary : People accustomed to deliberate on Brahman discuss : What is the nature of Brahman, the Source (किं कारणं ब्रह्म)? From what have been born (कुतः स्म जाता)? By what do we live (जीवाम केन)? And where do we exist, rest, at the time of dissolution (क्व च सम्प्रतिष्ठा)? O Knowers of Brahman, regulated by whom (अधिष्ठिताः केन) do we conform to the system regarding happiness and its opposite namely sorrows (सुखेतरेषु वर्तामहे)?

In this way the question "What is the cause" (किं कारणं । kiṁ kāraṇaṁ) pertains to the primordial cause of the regulation of creation, continuance and dissolution.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 45-46)</ref>

In this way the question "What is the cause" (किं कारणं । kiṁ kāraṇaṁ) pertains to the primordial cause of the regulation of creation, continuance and dissolution.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 45-46)</ref>

'''Mundakopanishad''' also raises the question of Knowledge and seeks answers to understand the nature of [[Vidya (विद्या)|vidya]]<blockquote>कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ (Mund. Upan. 1.1.3)<ref name=":4">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 Complete])</ref></blockquote><blockquote>kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti ॥ 3 ॥ (Mund. Upan. 1.1.3)</blockquote>Meaning : What is that by knowing which everything in this universe is known?  

'''Mundakopanishad''' also raises the question of Knowledge and seeks answers to understand the nature of [[Vidya (विद्या)|vidya]]<blockquote>कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ (Mund. Upan. 1.1.3)<ref name=":4">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 Complete])</ref> kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti ॥ 3 ॥ (Mund. Upan. 1.1.3)</blockquote>Meaning : What is that by knowing which everything in this universe is known?  

=== Answers ===

=== Answers ===

The answer to the above natural quests are found in the conception of a Supreme entity or Brahman as the ultimate cause of the Universe, from whom, indeed, beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.

The answer to the above natural quests are found in the conception of a Supreme entity or Brahman as the ultimate cause of the Universe, from whom, indeed, beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.

==== ब्रह्मलक्षणम् ॥ Defining Brahman ====

== ब्रह्मलक्षणम् ॥ Defining Brahman ==

The characteristics of Brahma comprehensively put forth in Taittriya Upanishad in the Brahmanandavalli defines Brahman thus

The characteristics of Brahman are comprehensively put forth in the Taittriya Upanishad in the Brahmanandavalli as follows

  सत्यं ज्ञानमनन्तं ब्रह्म । satyaṁ jñānamanantaṁ brahma । Brahman is Truth, Knowledge, Infinite (Tait. Upan. 3.1)<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 290)</ref>

  सत्यं ज्ञानमनन्तं ब्रह्म । satyaṁ jñānamanantaṁ brahma । Brahman is Truth, Knowledge, Infinite (Tait. Upan. 2.1.1)<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 286)</ref>

In defining the Brahman, the different vedanta systems critically discuss whether the above text denotes the very svarupa or Brahman or its characteristics using the grammatical rule of samanadhikaranya (सामानाधिकरण्यम्).   

In defining the Brahman, the different vedanta systems critically discuss whether Satyam Jnanam Anantam Brahma (सत्यं ज्ञानमनन्तं ब्रह्म)  denotes the very svarupa or Brahman using the grammatical rule of samanadhikaranya (सामानाधिकरण्यम्).   

Advaitins hold that in the above Taittriryopanishad vakya, the terms convey an impartite and non-relational sense, because the sentence conveys the idea of one entity (a homogenous being) only when all its constituent terms denote one and the same thing (devoid of all difference), just as in "He is that Devadatta".  

Advaitins hold that in the above Taittriryopanishad vakya, the terms convey an impartite and non-relational sense, because the sentence conveys the idea of one entity (a homogenous being) only when all its constituent terms denote one and the same thing (devoid of all difference), just as in "He is that Devadatta".  

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" />

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 (हिरण्यगर्भः)|Hiranyagarbha]] (Brhd. Upan. 2.3.2-3).

According to Advaita siddhanta, the Brahman that is (respectively) connected with the body and  organs, which are the product of the five elements, is designated as gross and subtle, is mortal and immortal and includes the impressions created by those elements, is the omniscient, omnipotent, conditioned Brahman Saguna). It consists of actions, their factors and their results, and admitting of all kinds of association. That same Brahman, again, is devoid of all limiting adjuncts, the object of intuition, birthless, undecaying, immortal, fearless, and beyond the reach of even speech and mind, being above duality, and is described as 'Not this, not this.'<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya''. Almora : Advaita Ashrama (Page 329)</ref>

According to Advaita siddhanta, the Brahman that is (respectively) connected with the body and  organs, which are the product of the five elements, is designated as gross and subtle, is mortal and immortal and includes the impressions created by those elements, is the omniscient, omnipotent, conditioned Brahman Saguna). It consists of actions, their factors and their results, and admitting of all kinds of association. That same Brahman, again, is devoid of all limiting adjuncts, the object of intuition, birthless, undecaying, immortal, fearless, and beyond the reach of even speech and mind, being above duality, and is described as 'Not this, not this.'<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya''. Almora : Advaita Ashrama (Page 329)</ref>

=== Unity of Brahman ===

=== Unity of Brahman ===

Unlike the abrahmic faith, which creates a no-diversity in the process of sadhana or in the perfection (salvation of the Abrahmic faith), in Sanatana Dharma sadhana and sadhaka are unique as they are in the ultimate perfect state. According to Advaitins, the mokhsa is becoming one with Brahman and the Vaishnavaites experience Brahman in the form of Narayana and achieving the Narayana in the Vaikuntha loka. Within the Vaishnava vedanta there is more diversity of perfection with one achieving Vaikuntha; some call it as Goloka, others as Ayodhya, some others as Krishna, Narasimha depending on the deity that they are worship in their sadhana state. Therefore for a Vaishnava sadhana and sadhya are non-different.  

Unlike the abrahmic faith, which creates a no-diversity in the process of sadhana or in the perfection (salvation of the Abrahmic faith), in Sanatana Dharma sadhana and sadhaka are unique as they are in the ultimate perfect state. According to Advaitins, the mokhsa is becoming one with Brahman and the Vaishnavaites experience Brahman in the form of Narayana and achieving the Narayana in the Vaikuntha loka. Within the Vaishnava vedanta there is more diversity of perfection with one achieving Vaikuntha; some call it as Goloka, others as Ayodhya, some others as Krishna, Narasimha depending on the deity that they are worship in their sadhana state. Therefore for a Vaishnava sadhana and sadhya are non-different.  

Thus, it appears as there are many deities but the character they experience is of the same essence of Brahman. As to the abrahmic faiths, they cannot comprehend the perfected stage manifesting in this diversity of forms.  

Thus, it appears as there are many deities but the character they experience is of the same essence of Brahman. As to the abrahmic faiths, they cannot comprehend the perfected stage manifesting in this diversity of forms.  

One many note that the habits, jivana vidhana, daivatarchara of practitioners of Advaita and Vaishnava vedantins are same, they perform all the samskaras which are essentially the same with minor local flavors. A mature Sanatana dharmi does not "tolerate" but "celebrates" the differences of diversity.

One many note that the habits, jivana vidhana, daivatarchara of practitioners of Advaita and Vaishnava vedantins are same, they perform all the samskaras which are essentially the same with minor local flavors. A mature Sanatana dharmi does not "tolerate" but "celebrates" the differences of unequality and diversity.  

 

In abrahmic faith, Kingdom of God is a localised place. One cannot invoke God in the visible world, but Brahman in Sanatana Dharma can be invoked and experienced in the visible world. It is a destination, which cannot be attained by a sinner, left with only once choice, in one life which is belief in One God without any diversity. If he cannot attain the Kingdom of God, he is eternally condemned, perpetually tormented for ever. All actions in Abrahmic faiths are seen as mundane, without any divinity involved. For a sanatana dharmi, life's activities are associated with divinity. Life itself is a yajna, for example, cooking involves worship of Agni, farming involves worship of the air, every being is considered divine (snakes, ants). Whatever dravya is available in his vicinity, is considered to be an offering in this yajna, thus there is clear accessibility to divinity, unlike in the abrahmic faiths where sadhya is not clearly defined. Abrahmic faiths are system centric believer and not sadhana centric seeker.

 

 

=== Differences about Brahman ===

=== Differences about Brahman ===

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[[Advaita Vedanta (अद्वैतवेदान्तः)]] sampradaya totally dismisses the concept that Brahman, Atman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Important postulates of Advaita include

[[Advaita Vedanta (अद्वैतवेदान्तः)]] sampradaya totally dismisses the concept that Brahman, Atman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Important postulates of Advaita include

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

* Brahman is without attributes (Nirguna Brahman), and is Satyam (Real); all else is Mithya (unreal).

* Atman (Jivatma) and Paramatma are the same without any difference.   

* Atman (Jivatma) and Paramatma are the same without any difference.   

* The idea of difference between them arises from Avidya (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 (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>

As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

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 Buddhi 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>

The [[Dvaita Vedanta (द्वैतवेदान्तः)]] sampradaya upholds 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 adhyatmik 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 Vedanta (द्वैतवेदान्तः)]] sampradaya upholds 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 adhyatmik 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

: मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् ॥ १९ ॥ (Kaiv. Upan. 19)

: मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् ॥ १९ ॥ (Kaiv. Upan. 19)

In me alone is everything born, in me does everything rest and in me is everything dissolved. I am that Brahman, advayam or secondless.<blockquote>न पुण्यपापे मम नास्ति नाशो न जन्म देहेन्द्रियबुद्धिरस्ति । न भूमिरापो न च वह्निरस्ति न चानिलो मेऽस्ति न चाम्बरं च ॥ २३ ॥ (Kaiv. Upan. 23)</blockquote><blockquote>एवं विदित्वा परमात्मरूपं गुहाशयं निष्कलमद्वितीयम् । समस्तसाक्षिं सदसद्विहीनं प्रयाति शुद्धं परमात्मरूपम् ॥ २४ ॥ (Kaiv. Upan. 24)<ref>Kaivalya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%88%E0%A4%B5%E0%A4%B2%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>For Me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence - one attains the Pure Paramatman Itself.<ref>The Kaivalya Upanishad Translated by Swami Madhavananda. Kolkata : Advaita Ashram</ref>

In me alone is everything born, in me does everything rest and in me is everything dissolved. I am that Brahman, advayam or secondless.<blockquote>न पुण्यपापे मम नास्ति नाशो न जन्म देहेन्द्रियबुद्धिरस्ति । न भूमिरापो न च वह्निरस्ति न चानिलो मेऽस्ति न चाम्बरं च ॥ २३ ॥ (Kaiv. Upan. 23)</blockquote><blockquote>एवं विदित्वा परमात्मरूपं गुहाशयं निष्कलमद्वितीयम् । समस्तसाक्षिं सदसद्विहीनं प्रयाति शुद्धं परमात्मरूपम् ॥ २४ ॥ (Kaiv. Upan. 24)<ref>Kaivalya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%88%E0%A4%B5%E0%A4%B2%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>For Me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence - one attains the Pure Paramatman Itself.<ref>The Kaivalya Upanishad Translated by Swami Madhavananda. Kolkata : Advaita Ashram</ref>

==References==

==References==