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The ultimate reality in Advaita 痴别诲腻苍迟补 is Brahman otherwise called as 笔补谤补尘腻迟尘补苍 or Parabrahman. There are a lot of 鲍辫补苍颈峁�a诲ic Mantras which uphold the nature of Brahman. 鲍辫补苍颈峁�a诲 describes that before the origin of the universe this Brahman was here.^[1] This eternal Brahman only is in front and is in behind; on the right and on the left, below and above. This world is the highest Brahman only.^[2] Ten major 鲍辫补苍颈峁�a诲s are commented by 艢补峁卥补谤补 with a view to establish the concept of ultimate and real nature of Brahman, which is the substratum of the Universe.

Brahman is considered as omnipresent. It is in everywhere in ether, air and in every sentient body. It is bodyless, soreless, sinewless, pure and untainted by sin.^[3] It is un-uttered by speech, unthinkable with the mind, invisible with plain eyes, non-smellable and non-hearable with ear. In short it is beyond all sensory organs.^[4] In order to highlight the uniqueness and greatness of Brahman Advaita 痴别诲腻苍迟补 put forward several adjectives collected from the 鲍辫补苍颈峁�a诲s.

They are:

ak峁�aram, 艣re峁ａ弓ham, param, 膩lambanam, vibhu, a艣abdam, aspar艣am, ar奴pam, avyayam, 补苍腻诲颈, dhruvam |^[5]

ad峁浥泍am, avyavah膩ryam, agr膩hyam, alak峁�a峁嘺m, acintyam, avyapade艣yam, ek膩tmapratyayas膩ra峁� 艣腻苍迟补峁� 艣ivam, advaitam |^[6]

蝉补迟测补峁� 箩帽腻苍补尘, anantam |^[7]

In the midst of worldly experiences one cannot distinguish the unnamable, formless, and indescribable character of Brahman. It might be known only through firm intuition or soul experience. This can be attained through the negation of the worldly pleasures. The characteristics of Brahman are unchangeable and it exists as an everlasting principle. The three divisions of time as past present and future do not enter into its nature.^[8] It is devoid of all adjuncts and verities.^[9] The very nature of Brahman is the pure existence, consciousness and bliss.^[10]

In Advaita 痴别诲腻苍迟补 Brahman has really neither a characteristic nor any definition. But to communicate ideas about Brahman, it depend the 艢谤耻迟颈蝉 as valuable means of knowledge. 鲍辫补苍颈峁�a诲s proclaim that the creation, preservation and destruction of the universe are imposed on the Brahman.^[11] This concept is logically established by 艢补峁卥补谤补 in his 叠丑腻峁�y补 on 叠谤补丑尘补蝉奴迟谤补.^[12]

Footnotes and references:

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[1]:

brahma v膩 idamagra eva 膩s墨t | 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, 1.4.1.

[2]:

brahmaivedamam峁泃a峁� purast膩dbrahma 辫补艣肠腻迟 brahma dak峁�i峁嘺ta艣cottare峁嘺 | adha艣cordhva峁� ca 辫谤补蝉峁泃补峁� brahmaiveda峁� vi艣vamida峁� vari峁ａ弓ham || Mu峁嘾akopani峁�ad, 2.2.11.

[3]:

sa yathokta 腻迟尘腻 paryag膩tpari samant膩dag膩dgatav膩n膩k膩艣avadvy膩p墨tyartha岣� | 艣耻办谤补峁� 艣耻诲诲丑补峁� jyoti峁�madd墨ptim膩nityartha岣� | ak膩yama艣ar墨ro li峁単a艣ar墨ravarjita ityartha岣� | avra峁嘺m ak峁�atam | asn膩vira峁� sn膩v膩岣� 艣颈谤腻 yasminna vidyanta ityasn膩viram | avra峁嘺masn膩viramityabhy膩峁� sth奴la艣ar墨ra辫谤补迟颈峁�e诲丑补岣� | 艣耻诲诲丑补峁� nirmalamavidy膩malarahitamiti 办腻谤补峁嘺艣补谤墨谤补- 辫谤补迟颈峁�e诲丑补岣� | ap膩paviddha峁� dharm膩dharm膩di p膩pavarjitam | IUSB, 8.

[4]:

yadv膩c膩 anabhyudita峁� yena v膩gabhyudyate | tadeva brahma鈥� || 碍别苍辞辫补苍颈峁�a诲, 1.5-8.

[5]:

碍补峁环辞辫补苍颈峁�a诲, 1.2.16, 17 & 22.

[6]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, 7.

[7]:

罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 2.1.

[8]:

bh奴t膩cca atikr膩nt膩t k膩l膩t bhavy膩cca bhavi峁�yata艣ca tath膩 vartam膩n膩t | k膩latraye峁嘺 yanna paricchidyate | 碍补峁环辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 2.14.

[9]:

nirastasarvop膩dhitv膩davyaktamakara峁嘺gocaram | 叠丑补驳补惫补诲驳墨迟腻-艣腻峁卥补谤补-产丑腻峁�y补, 12.1.

[10]:

Vide 惭耻峁囜笉补办辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 3.47; BUSB, 3.9.28. Also vide 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 2.1; 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲, 6.2.1-2.

[11]:

yato v膩 im膩ni 产丑奴迟腻苍颈 j膩yante yena j膩t膩ni 箩墨惫补苍迟颈 | yatprayantyabhisa峁僾i艣anti tadvijij帽膩sasva tadbrahma || 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 3.1.

[12]:

箩补苍尘腻诲测补蝉测补 测补迟补岣� |, asya jagato janmasthitibha峁単a峁� 测补迟补岣� sarvaj帽膩tsarva艣akte岣� k膩ra峁嚹乼bhavati tadbrahma | 叠谤补丑尘补蝉奴迟谤补-艣腻峁卥补谤补-产丑腻峁�y补, 1.1.2.