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Line 1: − In [[Hinduism]], '''Brahman''' ({{IPAc-en|b|r|ə|h|m|ən}}; ब्रह्मन्) connotes the highest Universal Principle, the [[Absolute (philosophy)|Ultimate Reality]] in the universe.<ref name=james122>James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122</ref><ref name=ptraju>PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII</ref>{{Sfn|Fowler|2002|pp=49-55 (in Upanishads), 318-319 (in Vishistadvaita), 246-248 and 252-255 (in Advaita), 342-343 (in Dvaita), 175-176 (in Samkhya-Yoga)}} + + + + + + + + + + + + + + + + + + +
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===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)</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>एकमेवाद्वितीयं ब्रह्म (Chand. Upan. 6.2.1)</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. Discussion of Brahman-Atman and Self-realization develops in the Upanishads as the means to moksha (liberation, freedom in this life or after-life). Worship which was primarily of the nature and natural elements (like fire, clouds and rains, air) was followed by deities having a form and qualities called Saguna Brahman which gradually led to worship of "Tat" (That) a nameless, formless Supreme Entity without attributes and qualities called as Nirguna Brahman.
===प्रणवम् ॥ Pranava===
Formless and nameless be the description of Nirguna Brahma, however, his nature is Infiniteness, Absoluteness, Eternity, Changelessness finally it constitutes All That is (अस्तीति). (Shev. Upan. 4.18) That which is beyond number and name is denoted by one sound called Pranava. Tattriyopanishad, Shikshavalli contains the stuti of Pranava in the eighth anuvaka as follows
ओमिति ब्रह्म । ओमितीदँसर्वम् । (Tait. Upan. 1.8)<ref>Taittriyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%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%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4% Shikshavalli, Anuvaka 8])</ref>
ओमित्येकाक्षरं ब्रह्म (Taittriya Samhita CHeck)
Brahman and Atman are two concepts that are unique to Indian knowledge systems which are highly developed in the Upanishads. The word Brahman is used to represent the all pervading, ultimate reality without a second. The concept that brahman and jagat (world) are completely distinct from each other is dismissed and the tattva is explained. For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the form of conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''[https://archive.org/details/VaidikSahityaKaItihasRamMurthySharma/page/n143 Vaidik Sahitya ka Itihas]'' Delhi : Eastern Book Linkers</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>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 2 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>
Brhdaranyaka Upanishad also lays emphasis of the Unity of Jiva and Brahman (2.4.6-9). In [[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" />
That Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad. In the Mandukya Upanishad is mentioned, the first time in the history of thought, the distinction between the Brahman and Isvara. 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.
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."
== Wiki material ==
Brahman (Samskrit : ब्रह्मन्) connotes the highest Universal Principle, the [[Absolute (philosophy)|Ultimate Reality]] in the universe.<ref name="james122">James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122</ref><ref name="ptraju">PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII</ref>{{Sfn|Fowler|2002|pp=49-55 (in Upanishads), 318-319 (in Vishistadvaita), 246-248 and 252-255 (in Advaita), 342-343 (in Dvaita), 175-176 (in Samkhya-Yoga)}}
Brahman is trans empirical, subject-objectless consciousness, which is not conditioned by space, time and causality - the empirical categories. True knowledge is intuition which is supra-intellectual integral experience. Apara Vidya or False knowledge or lower knowledge is discursive, intellectual and categorized.<ref>Course on Vedanta Philosophy at IIT Bombay</ref>
Brahman is trans empirical, subject-objectless consciousness, which is not conditioned by space, time and causality - the empirical categories. True knowledge is intuition which is supra-intellectual integral experience. Apara Vidya or False knowledge or lower knowledge is discursive, intellectual and categorized.<ref>Course on Vedanta Philosophy at IIT Bombay</ref>