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Line 1: − Brahman (Samskrit : ब्रह्मन्) in general signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Brahman, Purusha, Parabrahma, Satya.+ − IT, that nameless, formless supreme being is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras.<ref name=":0222" />+ − + + + + + + + − + − + + + + + Line 24:
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Line 98: − Kaivalyopanishad summarizes the nature of Brahman as follows+ − : 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> − − − − 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>+ − + + + + + + + + + + + + + + + + + + Line 115:
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added video
{{ToBeEdited}}
Brahman (Samskrit : ब्रह्मन्) in general signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Brahman, Purusha and Satya.
While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth or Parabrahma, Paramatma etc 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).
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
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|description=Talk on Energy in the Vedas
}}
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophy in the world, in the history of thought, has evolved and discussed the concept of Brahman; it is the most ancient mystery of the worlds.
An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophy in the world, in the history of thought, has evolved and discussed the concept of Brahman; it is the most ancient mystery of the worlds. Brahman is not equal to "God" of the abrahmic faiths.
All Bharatiya sampradayas are unified in agreeing to the existence in an attributeless supreme entity, while variations amongst them are seen only with respect to the path followed to understand and experience Brahman.
All Bharatiya sampradayas are unified in agreeing to the existence of Brahman, which is regarded as attributeless supreme entity, Satya by the Advaita vedantin. On the other hand, the Vaishnava vedantin also accepts Brahman as One in character, the reality of eternal existence. They distinguish consciously between Brahman and Supreme Brahman (Shri Narayana or Shri Krishna or Shri Rama).
variations amongst them are seen only with respect to the path followed to understand and experience Brahman.
: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />
: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />
: vedāntamate ‘vastu saccidānandādvayaṁ brahma tathā ajñānādisakalajaḍasamūho'vastu ।’ ‘brahmaiva nityaṁ vastu tadanyadakhilamanityam ।
: vedāntamate ‘vastu saccidānandādvayaṁ brahma tathā ajñānādisakalajaḍasamūho'vastu ।’ ‘brahmaiva nityaṁ vastu tadanyadakhilamanityam ।
It should also be noted that Supreme Brahman and ‘Brahman is supreme’ mean two different things. An observation from the position of physical state, Brahman is supreme. But from the position of Atma and Paramatma or Brahman and Parabrahman, the word Brahman and Supreme Brahman denote superiority in position despite qualitative oneness. Thus the ‘Supreme Brahman’ denotes a qualitative superiority of the Brahman.
==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 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.
* whether our personality survives death?
* whether our personality survives death?
* where does man go after death?
* where does man go after death?
* is there existence of life in a world called heaven?
* is there existence of life in a world called devalokas/brahmaloka?
* does he ever return to this world?
* does he ever return to this world?
* what is the final goal of life?
* what is the final goal of life?
Any doctrine or siddhanta about Brahman involves theories explaining certain common groups of questions
Any doctrine or siddhanta about Brahman involves theories explaining certain common groups of questions
* emergence, sustenance and dissolution of the world (ontology)
* emergence, sustenance and dissolution of the world (ontology)
* what is real and the principles applying to Universe, Atman, Brahman etc (metaphysics)
* what is real and the principles applying to Jagat, Atman, Brahman etc (metaphysics)
* nature of things - sentient and insentient things, Brahman and others.
* nature of things - sentient and insentient things, Brahman and others.
* study of means of understanding knowledge, example Pramanas (epistemology)
* study of means of understanding knowledge, example Pramanas (epistemology)
=== Answers ===
=== Answers ===
The answer to the above natural quests are found in the conception of a Supreme Being 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 Brahma comprehensively put forth in Taittriya Upanishad in the Brahmanandavalli defines Brahman thus
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. 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>
He is again defined simply as having सच्चिदानन्दलक्षणम् as defined in Nrsimha Uttaratapaniya Upanishad and reiterated in Panchadashi composed by Vidyaranyaswami.
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).
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".
Brahman is again defined simply as having सच्चिदानन्दलक्षणम् as defined in Nrsimha Uttaratapaniya Upanishad and reiterated in Panchadashi composed by Vidyaranyaswami.
सच्चिदानन्दमात्रः स स्वराड् भवति । saccidānandamātraḥ sa svarāḍ bhavati । He is effulgent with (the qualities of) Existence, Consciousness, and Bliss (Nrsim. Uttar. Upan.7)<ref>Nrsimha Uttarataapaniya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%83%E0%A4%B8%E0%A4%BF%E0%A4%82%E0%A4%B9%E0%A4%A4%E0%A4%BE%E0%A4%AA%E0%A4%A8%E0%A5%80_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D-1 Complete])</ref>
सच्चिदानन्दमात्रः स स्वराड् भवति । saccidānandamātraḥ sa svarāḍ bhavati । He is effulgent with (the qualities of) Existence, Consciousness, and Bliss (Nrsim. Uttar. Upan.7)<ref>Nrsimha Uttarataapaniya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%83%E0%A4%B8%E0%A4%BF%E0%A4%82%E0%A4%B9%E0%A4%A4%E0%A4%BE%E0%A4%AA%E0%A4%A8%E0%A5%80_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D-1 Complete])</ref>
* Pure Consciousness (चैतन्यमात्रम्)}}
* Pure Consciousness (चैतन्यमात्रम्)}}
==== मूर्तामूर्तस्थितिः ॥ 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">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" />
==== 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">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 (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>
We now proceed to discuss the conditioned and unconditioned Brahman in further sections in light of the different schools of thought of vedanta.
We now proceed to discuss the conditioned and unconditioned Brahman in further sections in light of the different schools of thought of vedanta.
== Brahman as in Different Sampradayas ==
== Brahman as in Different Sampradayas ==
Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual spiritual experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (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 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same.
=== Unity of Brahman ===
Rig veda
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.
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.
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.
9.27 BG
For a Sanatana dharmi, in his avidya state, sin is conditional and circumstantial, hence there is no condemnation or eternal hell. The state of perfection may be delayed but never denied. Creation is a linear aspect unlike in Sanatana Dharma where it is cyclical and eternal (karma siddhanta and punarjanma).
=== Differences about Brahman ===
Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual adhyatmik experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (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 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same, while Dvaita school maintains that Atman and Brahman are distinctly two entities.
While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects
While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects
|Who is Brahman
|Who is Brahman
|Attributeless without Name and Form
|Attributeless without Name and Form
|Vishnu is Supreme Deity
|Vishnu or Krishna is Supreme Deity
|Brahman or Narayana (Purushottama)
|Brahman or Purushottama
|-
|-
|Real and Unreal
|Real and Unreal
|Jnana that Jivatma and Paramatma are One
|Jnana that Jivatma and Paramatma are One
|Attainment of Vishnu through Vishnuprasada (grace)
|Attainment of Vishnu through Vishnuprasada (grace)
|Union with Vishnu
|Attainment of Vishnu through Nityakainkarya
|}
|}
[[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
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 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>
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 spiritual 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
#Sarupya (सारूप्यम् । Same form as the Divine Form)
#Sarupya (सारूप्यम् । Same form as the Divine Form)
#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Goloka)
#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Vaikuntha)
#Sannidhya (सान्निध्यम् । Being in proximity to the Divine Form)
#Sannidhya (सान्निध्यम् । Being in proximity to the Divine Form)
#Sayujyam (सायुज्यम् । Union with the Divine Form).
#Sayujyam (सायुज्यम् । Union with the Divine Form).
It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.
It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.
Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>
Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual atma in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>
That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>
That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>
== Parabrahman ==
Many texts mention the terms Parabrahman, Paramatma, Parashakti, Purushottama etc in denoting the entity who is all-pervading, all-knowing and all-blissful.
According to the Vaishnava vedantins, Purushottama denoting exemplary characteristics represents the Parabrahman. Jiva in the eternal state (Atman) maintaining the distinctness from Parabrahman, serves Him in Vaikuntha, after attaining the Sat-Chit-Ananda (which are again the characteristics of Purushottama). Jivas are in Unity with the Parabrahma in quality though different in quantity and they remain so even in the state of Moksha.
Advaita concept is that Jiva (bound with Upadhi, in conditional state) experiences distinctness from the eternal Parabraman due to Avidya. IT, that nameless, formless supreme entity called Parabrahman is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras. Here the Atman conditioned by the Upadhi is the same as Brahman or Parabrahman who is attributeless.<ref name=":0222" />
Kaivalyopanishad summarizes the nature of Brahman as follows
: 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>
==References==
==References==