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Line 7: − + − 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.<ref>Swami Madhavananda author of A Bird's-Eye View of the Upanishads (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 345-365)</ref>+ Line 22:
Line 22: − 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). − + + + + − + + + + + + + + +
→Saguna Vs Nirguna Brahma: adding content and references
==एकं सत् ॥ The One Existence==
==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.
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.
== Saguna Vs Nirguna Brahma ==
== Two Aspects of Brahman ==
In later Vedantic literature the Brahman is 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. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). 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.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (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 345-365)</ref>
Saguna Brahma having form and other attributes is termed as
Saguna Brahma having form and other attributes is termed as
*Brahman (Atman) as in Brhdaranyaka (1.4.10) and Chandogya (3.14.1)
*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)
*Aksharam (अक्षरं) as in Brhdaranyaka (3.8.8) and Mundakopanishad (1.1.5)
In 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. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self. Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (referring to the Absolute Brahman) is denoted by the syllable Om<blockquote>सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" /></blockquote>
=== सगुणब्रह्मा ॥ Saguna Brahma ===
Mandukya Upanishad is typically studied in the context of explaining the concept of a supreme personal aspect of Brahman. According to this concept, Brahman is the ruler of the universe. He projects it, maintains it and dissolves it at the end. He guides the destinies of the multitudinous beings that dwell in it. He monitors the award the good according to their merits (पुण्यम्), leading them to prosperity and ultimately in the path of ascent to higher lokas. He keeps a watch over the misdeeds (पापम्) of the beings and oversees their reformation; thus the "being" is lead into the karmic cycle of punarjanma. He is termed Ishvara, whose body is the sum-total of all bodies in the Universe (Virat), and whose mind is the aggregate of all minds (Hiranyagarbha). Through all hands He works, through all feet He walks, through all eyes He sees, through all ears He hears.<ref name=":0" /> Here it may be noted that Ishvara is addressed as He (with a capital H) and has the attributes of a being. <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>Summary : 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 beings (योनिः सर्वस्य); and is verily the place of Origin and Dissolution of all beings (प्रभवाप्ययौ हि भूतानाम्).
In 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 lines point to that fourth quarter (Turiya) which is significantly different from the other 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. Therefore, It is Achintyam (अचिन्त्यम्) unthinkable hence It is Avyapadesyam (अव्यपदेश्यम्) indescribable by words. Its (Turiya state's) Sara (सारं) or valid proof is ekatmapratyaya (एकात्मप्रत्यया), the unchanging sole belief in the Self. Prapanchopasamam (प्रपञ्चोपशमं) the one in whom all phenomena have ceased, hence Shantam (शान्तं), unchanging (free from emotions) and Shivam (शिवम्) auspicious. Chaturtham (the fourth state called Turiya) is thus considered (to be distinct from the other three states) as that Atma (स आत्मा), that is to be known (स विज्ञेयः).<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 205-211)</ref> That Atman (Self) (referring to the Absolute Brahman) is denoted by the syllable Om<blockquote>सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं... (Mand. Upan. 8)<ref name=":4" /></blockquote>
===निर्गुणब्रह्मा ॥ Nirguna Brahma===
===निर्गुणब्रह्मा ॥ 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.
As explained above, beyond the name and form Brahman, there exists the concept of impersonal Brahman, devoid of all attributes but is the material, efficient, formal and final cause of all that exists. The eternal witness, 'the ear of the ear, the mind of the mind, eye of the eye etc' as explained by the Kenopanishad.
Brahman is expressed in two ways
Brahman is Sat-Chit-Ananda which means the Existence Absolute, Knowledge Absolute and Bliss Absolute.
Brahman is Satyam- Jnanam- Anantam
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.
Attributeless, formless and nameless be the description of Nirguna Brahma, however, his nature is Infiniteness, Absoluteness, Eternity, and Changelessness finally it constitutes All That Is (अस्तीति). That which is beyond number and name is denoted by one sound called [[Pranava (प्रणवः)]].<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>
Attributeless, formless and nameless be the description of Nirguna Brahma, however, his nature is Infiniteness, Absoluteness, Eternity, and Changelessness finally it constitutes All That Is (अस्तीति). That which is beyond number and name is denoted by one sound called [[Pranava (प्रणवः)]].<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>