Upanishads
give the definition of Brahman in different methods. The methods fall in two
categories
1) positive way
(vidhi mukham) 2) negative way (Nisheda
mukham).
Taittriya
Upanishad follows the first method. “Satyam Jnanam Anatam
Brahma” is positive way of explaining
Brahman. In simple translation, Brahman is pure existence (satyam), ultimate
knowledge (jnanam), and infinite (anantam).
Brahma-vid
apnoti param, tad eshabhyukta, Satyam jnanam anantam brahma (Tait. 2.1.1)
Brhadaranyaka
Upanishad follows the second method of negating the different attributes as
that of Brahman. In chapter 3 ,section8, sloka 8 Brahman is explained as
Akshram. It is further clarified by nisheda mukha way.
Brahman is not big , not
small ( if one thinks it as small), not gross, not subtle, nor short, not tall,
not dark, not coloured, not attachable, not a shadow, not a reflection, not
related to anything, neither gas nor gas dependent, neither space nor space
dependent, neither has taste nor can be tasted, neither has smell nor can be
smelled, neither has sight nor can be seen, neither has hearing nor can be
heard, neither has speech nor can be spoken, not a mind , not having thoughts,
not a subtle body (sukshama sareeram),no gates or openings, neither can be measured nor
weighed, no ends ,nothing outside of this. What remains is Brahman.
Finally Brahman does
not enjoy anything and nothing can enjoy
Brahman.
“na
tat ashnadi kinchana, na tat ashnadi kashchana”
Even though, Brahman
is explained in Vidhi mukham some places, it is better defined by nishedam,
because Brahman is nirguna. No attribute
can really describe. The only way to understand is to negate all we know and experience.
