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Line 172: + + + − − ==== Bhagavadgita ==== − Further in the Bhagavadgita, Shri Krishna reminds us of the essential identity between Jivatma and the Supreme<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥ (Bhag. Gita. 15.7)</blockquote><blockquote>श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५- ९॥ (Bhag. Gita. 15.9)</blockquote>
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==== Two States of Brahman ====
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" /></blockquote>Indeed, there are two states of Brahman, gross and subtle (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, Defined, having particular characteristics that distinguish it from others and Undefined, the opposite of that, which can only be distantly referred to, as something unknown.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya''. Almora : Advaita Ashrama (Page 329)</ref>
== निर्गुणब्रह्मा ॥ Nirguna Brahma ==
== निर्गुणब्रह्मा ॥ Nirguna Brahma ==
Brhdaranyaka Upanishad also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9)<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>. 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)<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>. 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" />
==== Isovasyopanishad ====
==== Isavasyopanishad ====
Isopanishad ascertains that when the second entity is not perceived at all, one becomes free of all grief<blockquote>यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।
Isopanishad or Isavasyopanishad ascertains that when the second entity is not perceived at all, one becomes free of all grief<blockquote>यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥ (Isav. Upan. 7)<ref>Isopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Complete])</ref></blockquote>When to the man of realization all beings become the very Self, then what delusion and sorrow can be there for that seer of Oneness.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 13)</ref>
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥ (Isav. Upan. 7)<ref>Isopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Complete])</ref></blockquote>When to the man of realization all beings become the very Self, then what delusion and sorrow can be there for that seer of Oneness.<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Page 13)</ref>
==== Mundakopanishad ====
==== Mundakopanishad ====
==== Kathopanishad ====
==== Kathopanishad ====
In Kathopanishad, the concept of Brahman is discussed 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>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<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><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</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>'''
In Kathopanishad, the concept of Brahman is discussed 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>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<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><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</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>'''
==== Bhagavadgita ====
Further in the Bhagavadgita, Shri Krishna reminds us of the essential identity between Jivatma and the Supreme<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥ (Bhag. Gita. 15.7)</blockquote>It is verily a part of Mine which, becoming the eternal Jivatma (individual Atman) in the world of life, draws (to itself) the sense organs with the Manas as their sixth, placed in Nature.<ref name=":0222" />
The Upanishads discuss the metaphysical concept of Brahman in many ways, such as the Saṇḍilya vidya in Chandogya Upanishad (Adhyaya 14)<ref name="gjha314">Mm. Ganganatha Jha (1942) ''Chandogya Upanishad with the Commentary of Sankara.'' Poona : Oriental Book Agency ([https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Pages 150-157])</ref>. The Saṇḍilya vidya on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana (10.6.3<ref>Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A6/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Kanda 10 Adhyaya 6])</ref>). 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.
The Upanishads discuss the metaphysical concept of Brahman in many ways, such as the Saṇḍilya vidya in Chandogya Upanishad (Adhyaya 14)<ref name="gjha314">Mm. Ganganatha Jha (1942) ''Chandogya Upanishad with the Commentary of Sankara.'' Poona : Oriental Book Agency ([https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n165/mode/2up Pages 150-157])</ref>. The Saṇḍilya vidya on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana (10.6.3<ref>Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A6/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Kanda 10 Adhyaya 6])</ref>). 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.
== सगुणब्रह्मा ॥ Saguna Brahma ==
== सगुणब्रह्मा ॥ Saguna Brahma ==