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Line 116: − + − − === Ishvara Vs Brahman === − 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. 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. − − Saguna Brahma having form and other attributes is termed as − * Hiranyagarbha as in Rig Veda (10.82) − * Virat Purusha as in Aitareya Upanishad 1.1.4 − * Ishvara as in Isavasyopanishad and Mandukya Upanishad 6 − * Narayana as in Bhagavata Purana − Nirguna Brahma devoid of all attributes is termed as − * 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) − * Brahman (Atman) as in Brhdaranyaka (1.4.10) and Chandogya (3.14.1) − * Aksharam (अक्षरं) as in Brhdaranyaka (3.8.8) − In the Mandukya Upanishad is mentioned, the first time in the history of thought, the distinction between the Brahman and Isvara.
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== 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. 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.
===Nirguna Brahma===
=== Saguna Ishvara Vs Nirguna Brahman ===
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.
Saguna Brahma having form and other attributes is termed as
* Hiranyagarbha as in Rig Veda (10.82)
* Virat Purusha as in Aitareya Upanishad 1.1.4
* Ishvara as in Isavasyopanishad
* Sarveshvara in Mandukya Upanishad 6
* Narayana as in Bhagavata Purana
Nirguna Brahma devoid of all attributes is termed as
* 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)
* 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)
In the Mandukya Upanishad is mentioned, the distinction between the Brahman and Isvara. <blockquote>एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ (Mand. Upan. 6)<ref name=":4">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>This one is the Ishvara (Shasaka, Paripalaka, Ruler) of all (सर्वेश्वरः); is all-knowing (सर्वज्ञः । omniscient); is inner director all (अन्तर्यामि । inner controller or director); is the Source of all (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).
This Upanishad a start was made with the premise that the Self (Ishvara) is possessed of four quarters. After the description of the three quarters (or states namely Visva, Taijasa and Prajna), the following makes it evident that fourth quarter (Turiya) is different from the three states<blockquote>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ (Mand. Upan. 7)<ref name=":4" /></blockquote>Summary : They consider the Fourth to be that which is not conscious of the internal world (न अन्तःप्रज्ञं), nor conscious of the external world (न बहिष्प्रज्ञं) nor conscious of both the worlds (न उभयतःप्रज्ञं), nor a mass of consciousness (प्रज्ञानघनं), nor simple consciousness (न प्रज्ञं), nor unconsciousness (न अप्रज्ञम्); it is unseen or unperceived (अदृष्टम् । not an object of any sense of knowledge) therefore Avyavaharyam (अव्यवहार्यम्) beyond empirical dealings; Agrahyam (अग्राह्यम्) beyond the grasp, of organs of action; Alakshanam (अलक्षणं) without any logical ground of inference, thus uninferable.
==== 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.
=== Unity of Jivatma and Brahman ===
=== Unity of Jivatma and Brahman ===
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>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.11)<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>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)'' Calcutta: Advaita Ashrama</ref>
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>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.11)<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>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>
Brhdaranyaka Upanishad also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9). 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" />
Brhdaranyaka Upanishad also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9). 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" />
Mandukya Upanishad's Mahavakya reinstates the concept of unity of Atma and Paramatma.
Mandukya Upanishad's Mahavakya reinstates the concept of unity of Atma and Paramatma.
सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म। This Atma is Brahman (Mand. Upan. 2)
सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म। This Atma is Brahman (Mand. Upan. 2)
Mundakopanishad, says Brahman is "That which cannot be seen or grasped, which has neither origin nor properties, which has neither eyes nor ears, neither hands nor feet, which is eternal, all-pervading, omnipresent 'and extremely subtle, Imperishable which the rshis regard as the origin of all beings."
Mundakopanishad, says Brahman is "That which cannot be seen or grasped, which has neither origin nor properties, which has neither eyes nor ears, neither hands nor feet, which is eternal, all-pervading, omnipresent 'and extremely subtle, Imperishable which the rshis regard as the origin of all beings."