Brahman

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.