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Line 36: − − ===एकं सत् ॥ The One Existence=== − Worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others becomes internalized in the Upanishads 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 Paramatma, Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति (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। (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. − Line 75:
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Line 91: − − ===Upanishads=== − The primary focus on the early Upanishads is ''Brahmavidya'' and ''Atmavidya'', that is the knowledge of Brahman and the knowledge of Atman (self, soul), what it is and how it is understood.<ref>R Prasad and P.D. Chattopadhyaya (2008), A Conceptual-analytic Study of Classical Bharat's Philosophy of Morals, Concept, ISBN 978-8180695445, page 56</ref> − − [[Paul Deussen]] states that the concept of ''Brahman'' in the Upanishads expands to metaphysical, ontological and soteriological themes, such as it being the "primordial reality that creates, maintains and withdraws within it the universe",<ref name="pauldeussen243">Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, page 243, 325-344, 363, 581</ref> the "principle of the world",<ref name="pauldeussen243" /> the "absolute",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, page 358, 371</ref> the "general, universal",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, page 305, 476</ref> the "cosmic principle",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 110, 315-316, 495, 838-851</ref> the "ultimate that is the cause of everything including all gods",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 211, 741-742</ref> the "divine being, Lord, distinct God, or God within oneself",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 308-311, 497-499</ref> the "knowledge",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 181, 237, 444, 506-544, 570-571, 707, 847-850</ref> the "soul, sense of self of each human being that is fearless, luminuous, exalted and blissful",<ref name="pauldeussen52">Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 52, 110, 425, 454, 585-586, 838-851</ref> the "essence of liberation, of spiritual freedom",<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 173-174, 188-198, 308-317, 322-324, 367, 447, 496, 629-637, 658, 707-708</ref> the "universe within each living being and the universe outside",<ref name="pauldeussen52" /> the "essence and everything innate in all that exists inside, outside and everywhere".<ref>Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 600, 619-620, 647, 777</ref> − − The Upanishad discuss the metaphysical concept of Brahman in many ways, such as the Śāṇḍilya doctrine in Chapter 3 of the Chandogya Upanishad, among of the oldest Upanishadic texts. The Śāṇḍilya doctrine on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana in section 10.6.3. It asserts that Atman (Soul, Self inside man) exists, the Brahman is identical with Atman, that the Brahman is inside man – thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Bharat's philosophies.<ref name="gjha314">[https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Chandogya Upanishad with Shankara Bhashya] Ganganath Jha (Translator), pages 150-157</ref><ref>For modern era cites: − *Anthony Warder (2009), A Course in Bharat's Philosophy, Motilal Banarsidass, ISBN 978-8120812444, pages 25-28; − *DD Meyer (2012), Consciousness, Theatre, Literature and the Arts, Cambridge Scholars Publishing, ISBN 978-1443834919, page 250; − *Joel Brereton (1995), Eastern Canons: Approaches to the Asian Classics (Editors: William Theodore De Bary, Irene Bloom), Columbia University Press, ISBN 978-0231070058, page 130; − *S Radhakrishnan (1914), The Vedanta philosophy and the Doctrine of Maya, International Journal of Ethics, Vol. 24, No. 4, pages 431-451</ref>{{Quote| − This whole universe is Brahman. In tranquility, let one worship It, as ''Tajjalan'' (that from which he came forth, as that into which he will be dissolved, as that in which he breathes). − |Chandogya Upanishad 3.14.1<ref name=hume314>Robert Hume, [https://archive.org/stream/thirteenprincipa028442mbp#page/n229/mode/2up Chandogya Upanishad] 3.14.1-3.14.4, The Thirteen Principal Upanishads, Oxford University Press, pages 209-210</ref><ref name=pauldeussen314>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 110-111 with preface and footnotes</ref>}}{{Quote| − Man is a creature of his ''Kratumaya'' (क्रतुमयः, will, purpose). Let him therefore have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. − |Chandogya Upanishad 3.14.1 - 3.14.3<ref name=hume314/><ref name=maxmuller314>Max Muller, [https://archive.org/stream/upanishads01ml#page/48/mode/2up Chandogya Upanishad 3.13.7], The Upanishads, Part I, Oxford University Press, page 48 with footnotes</ref>}}{{Quote| − This is my Soul in the innermost heart, greater than the earth, greater than the aerial space, greater than these worlds. This Soul, this Self of mine is that Brahman. − |Chandogya Upanishad 3.14.3 - 3.14.4<ref name=pauldeussen314/><ref name=maxmuller314/>}}Paul Deussen notes that teachings similar to above on Brahman, re-appeared centuries later in the words of the 3rd century CE [[Neoplatonism|Neoplatonic]] Roman philosopher [[Plotinus]] in Enneades 5.1.2.
→Upanishads: editing
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>
== ब्रह्मतत्वम् ॥ Nature of Brahman ==
== ब्रह्मतत्वम् ॥ Nature of Brahman ==
Discussion on [[Brahmatattva (ब्रह्मतत्वम्)|Brahmatattva]] or nature of Brahman is extensive and ageless with numerous Upanishad and Vedanta bhashyas on the subject. Putting together the Upanishadic and Brahmasutra explanations, Brahman is said to have the following features
Discussion on [[Brahmatattva (ब्रह्मतत्वम्)|Brahmatattva]] or nature of Brahman is extensive and ageless with numerous Upanishad and Vedanta bhashyas on the subject. Putting together the Upanishadic and Brahmasutra explanations, Brahman is said to have the following features
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."
The Upanishads discuss the metaphysical concept of Brahman in many ways, such as the Śāṇḍilya doctrine in Chapter 3 of the Chandogya Upanishad, among of the oldest Upanishadic texts. The Śāṇḍilya doctrine on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana in section 10.6.3. It asserts that Atman (Soul, Self inside man) exists, the Brahman is identical with Atman, that the Brahman is inside man – thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Bharat's philosophies.<ref name="gjha314">[https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Chandogya Upanishad with Shankara Bhashya] Ganganath Jha (Translator), pages 150-157</ref>
== Brahman as in Different Sampradayas ==
== Brahman as in Different Sampradayas ==
'''The Vishistadvaita Vedantins''' uphold separateness of Jivatma and Paramatma but that Jivatma is a separate entity which are Vyakta (व्यक्तः । manifested) during the period of activity and when Pralaya (प्रलयः । ) approaches they are drawn in and become Avyakta (अव्यक्तः । Unmanifested) Paramatma or Brahman. Vishistadvaita is a path for those who conscious of the separation, and long for union with the Supreme, and they find solace in worship and devotion of Ishvara (Saguna Brahman). Brahman is the highest Reality, the One, but has attributes inseparable from Himself. From Brahman, comes the Sankarshana (संकर्षणः) or Jivatma, the separated Atma (soul), which produces Pradyumna (प्रद्युम्नः) the Mind, which in turn produces Aniruddha (अनिरुद्धः) the I (Ahamkara principle). Thus Brahman is the object of worship on whom Jivatma depends on, Jivatma being not Brahman but a part of it. The separation is insisted on but union is sought.<ref name=":0222" />
'''The Vishistadvaita Vedantins''' uphold separateness of Jivatma and Paramatma but that Jivatma is a separate entity which are Vyakta (व्यक्तः । manifested) during the period of activity and when Pralaya (प्रलयः । ) approaches they are drawn in and become Avyakta (अव्यक्तः । Unmanifested) Paramatma or Brahman. Vishistadvaita is a path for those who conscious of the separation, and long for union with the Supreme, and they find solace in worship and devotion of Ishvara (Saguna Brahman). Brahman is the highest Reality, the One, but has attributes inseparable from Himself. From Brahman, comes the Sankarshana (संकर्षणः) or Jivatma, the separated Atma (soul), which produces Pradyumna (प्रद्युम्नः) the Mind, which in turn produces Aniruddha (अनिरुद्धः) the I (Ahamkara principle). Thus Brahman is the object of worship on whom Jivatma depends on, Jivatma being not Brahman but a part of it. The separation is insisted on but union is sought.<ref name=":0222" />
==Discussion==
==Discussion==
===Brahman as a metaphysical concept===
===Brahman as a metaphysical concept===