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As we know, Sv膩min膩r膩ya峁嘺 explains in the 痴补肠补苍腻尘峁泃补 that 础办峁�a谤补, when of the four forms of 础办峁�a谤补brahman, the only one without a fixed shape is 颁颈诲腻办腻艣补.

鈥淔ormless (苍颈谤腻办腻谤补) and pure consciousness (Caitanya), is known as 颁颈诲腻办腻艣补.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 I/21, p. 62)

础办峁�a谤补brahman, in this manner, is also known in its anvaya (immanent) form described in 痴补肠补苍腻尘峁泃补 Gadhad膩 I/7 and the 苍颈谤驳耻峁嘺 (subtle) form described in 痴补肠补苍腻尘峁泃补 Gadhad膩 II/42. In both these senses, 颁颈诲腻办腻艣补 is described as being all-pervading.

As the all-pervading, all-supporting consciousness-space, 础办峁�a谤补brahman is greater than all, including M奴la辫耻谤耻峁�a and 惭奴濒补辫谤补办峁泃颈 and the evolutes thereof. It is involved in everything as an extremely subtle finer principle which is both the support (foundational ground) of all and the space immanent in everything. This all-pervading ground of all the subservient elements is the 鈥�颁颈诲腻办腻艣补鈥� aspect of 础办峁�a谤补brahman. 颁颈诲腻办腻艣补 also is the eternal expression of 础办峁�a谤补brahman. As the immanent support and substratum of an innumerable number of universes, 础办峁�a谤补brahman is called as 蝉补谤惫腻诲丑腻谤补. This form of 础办峁�a谤补brahman pervades everywhere and permeates in everything, and is immanent within and without the universes. Thus, 础办峁�a谤补brahman is not only transcendental ground or cause i.e., uninvolved source and support of an infinite number of 产谤补丑尘腻苍诲补蝉 consisting of animate and inanimate beings therein; but also immanent all-pervading principle within and without everything.

础办峁�a谤补 as 颁颈诲腻办腻艣补 is immanent in everything. In every atom and also in subatomic particles, it is immanent. 础办峁�a谤补 as 颁颈诲腻办腻艣补 is imperishable, unwaning, unchanging, eternal infinitely all-pervading ground and support of everything. It is not subject to production and destruction (evolution and involution/dissolution) like ordinary ether which is a product of 迟补尘辞驳耻峁嘺 aspect of 辫谤补办峁泃颈. 颁颈诲腻办腻艣补 is illuminating. It is beyond evolutional and involutional changes. Every material particle, every psycho-physical body, and every universe and its presiding 墨艣惫补谤补 -up to 惭奴濒补辫谤补办峁泃颈 and M奴la辫耻谤耻峁�a, has it is being sustained in and by all-pervading, all-supporting foundational 颁颈诲腻办腻艣补. It is immanent within and without an infinite number of universes (cosmic-shells = 产谤补丑尘腻苍诲补蝉). The association and dissociation (union and disunion) of 辫谤补诲丑腻苍补 (lower 辫谤补办峁泃颈) and 辫耻谤耻峁�a, and also of 惭奴濒补辫谤补办峁泃颈 and M奴la辫耻谤耻峁�a and accordingly their expansion and contraction for evolutionary purpose takes place in this all-pervading medium called 颁颈诲腻办腻艣补. Since each 产谤补丑尘腻苍诲补 (cosmic-shell) is ensheathed and enveloped by eight layers of 辫峁泃丑颈惫颈, jala, teja, vayu, akasa, ahankara, mahattattva, and 辫谤补办峁泃颈; 础办峁�a谤补brahman is the supporter of and the immanent principle in the earth, water, fire, air, ether, mind, ego, intellect, 辫谤补办峁泃颈, 辫耻谤耻峁�a, etc. Thus, in short, 础办峁�a谤补brahman, by its power of being the all-pervading all-supporting substratum of an infinite number of universes (产谤补丑尘腻苍诲补蝉), supports and sustains them. Being infinitely vast, homogeneous, all-pervading 颁颈诲腻办腻艣补, it is not subject to expansion and contraction, because it is ever stable and steadfast. The life and existence of all universes and the beings therein are sustained by this 颁颈诲腻办腻艣补 (consciousness-space) which is an immanent ground of all. This aspect or expression of 础办峁�a谤补brahman is formless and impersonal; nevertheless, it is concrete, qualified and determinate.

As seen above, 础办峁�a谤补 as 颁颈诲腻办腻艣补 is all-pervading and immanent in 尘腻测腻-辫谤补办峁泃颈 and the products thereof. But despite its immanence in 尘腻测腻-辫谤补办峁泃颈, it is totally divine, untouched and untainted by it, for it is eternally transcendent to 尘腻测腻-辫谤补办峁泃颈 and its three 驳耻峁嘺蝉. The transcendental aspect of 础办峁�a谤补brahman is formful, personal, qualitative, and determinate; while the immanent aspect of the same (though qualitative) is formless, impersonal, all-pervading all-supporting, illuminating consciousness-space. Glorifying the illimitable vastness of 础办峁�a谤补 as 颁颈诲腻办腻艣补, smaller than the small; that on which all the worlds together with their inhabitants are grounded is this imperishable 础办峁�a谤补brahman. In the bosom of that 础办峁�a谤补brahman, are seen an infinite number of the assemblage of worlds (产谤补丑尘腻苍诲补蝉).

Sv膩min膩r膩ya峁嘺 makes a distinction between the ever uncreated eternal 颁颈诲腻办腻艣补 (consciousness-space) which is unmodified and unchanging and the element evolved from the 迟补尘辞驳耻峁嘺 aspect of 辫谤补办峁泃颈 which is modifiable and is subject to contraction and expansion. 颁颈诲腻办腻艣补 is one of the forms or expressions of 础办峁�a谤补brahman; while ordinary 腻办腻艣补 is a product of 辫谤补办峁泃颈. Thus, space evolved from the tamas aspect of 辫谤补办峁泃颈 is the physical space that is subject to change and limitations of space and time; while 颁颈诲腻办腻艣补 is beyond it in every respect.

The 惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲, too, elucidates:

鈥淭his immortal Brahman is verily in front. Brahman is behind. Brahman is to the right and to the left. It is below and above. This Brahman verily pervades the whole world.鈥� (Mundaka-耻辫补苍颈峁�a诲 2/2/11)

Bhadre艣ad膩sa includes to his commentary:

鈥�ittham ida峁� sarvamapi prapa帽cavist膩raka峁� 惫颈艣惫补啶� jagad brahmaiva brahm膩k峁�ar膩tmakameva鈥� (Mundaka-耻辫补苍颈峁�a诲 2/2/11, p.280)

鈥淚n this manner, the entire manifested world is pervaded by Brahman.鈥�

The 叠丑补驳补惫补诲-骋墨迟腻 also states:

鈥�tad 补办峁�a谤补峁� brahma 诲奴谤补蝉迟丑补峁� c膩ntike ca vy膩pakatv膩t鈥� (Bhagavad-骋墨迟腻 13/15, p.283)

鈥淚t is far as well as near since it is all-pervading.鈥�

The 叠谤补丑尘补蝉奴迟谤补 says in the 顿补丑补谤腻诲丑颈办补谤补峁嘺:

鈥�taccaitadsarva峁� cidak膩艣膩khye brahma峁噄 susamanveti鈥� (叠谤补丑尘补蝉奴迟谤补 1/3/14, p.102)

鈥淭hese all characteristics suit to cid腻办腻艣补 础办峁�a谤补brahman.鈥�

The same fact is revealed by the 叠丑腻峁�y补办腻谤补 in the 顿补丑补谤腻诲丑颈办补谤补峁嘺 of 叠谤补丑尘补蝉奴迟谤补^[1].

²⁴⁶ 叠谤补丑尘补蝉奴迟谤补 1/3/14, p.101-102

In the 惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲, the same discussion is found regarding 础办峁�a谤补brahman in 2/2/2. It states:

鈥淭hat which is subtler than the subtle and within which the realms and their inhabitants stay, that is this 础办峁�a谤补brahman.鈥�

In the same way, the Katha 鲍辫补苍颈峁�a诲 describes that:

鈥淎ll realms are supported by it (which is called Brahman)鈥� (Katha-耻辫补苍颈峁�a诲 5/8),

While the 叠丑补驳补惫补诲-骋墨迟腻 simply calls 础办峁�a谤补brahman as the supporter of all beings (产丑奴迟补产丑补谤迟峁�) (叠丑补驳补惫补诲-骋墨迟腻 13/16) and the supporter of all (蝉补谤惫补产丑补谤迟峁�) (叠丑补驳补惫补诲-骋墨迟腻 13/14).

In addition to this, 驰腻箩帽补惫补濒办测补鈥檚 answer to 骋腻谤驳墨 in Brhad膩ra峁噛aka-耻辫补苍颈峁�a诲 3/8,

鈥淚t is this 础办峁�a谤补 upon which the whole world is woven back and forth and within the governance of this 础办峁�a谤补 that all is upheld in its proper place, working as it should.鈥�

A similar declaration can be found in the Ch膩ndogya 鲍辫补苍颈峁�a诲:

鈥淎s far as this (material) space extends, so extends the (dahara, literally subtle) space within the heart. Within it, rests both the sky and the earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever of this (world) is here and whatever is not -it all rests within this (spiritual space).鈥� (Ch膩ndogya-耻辫补苍颈峁�a诲 XII 8/1/3)

It has emerged as a topic of discussion for the 顿补丑补谤腻诲丑颈办补谤补峁嘺 in 叠谤补丑尘补蝉奴迟谤补s 1/3/14-23, similarly, in 痴补肠补苍腻尘峁泃补 Gadhad膩 I/46, Sv膩min膩r膩ya峁嘺 points to at the end of his clarification by denoting to the knowledge of cid腻办腻艣补 as 鈥�诲补丑补谤补惫颈诲测腻鈥�. Notably, 础办峁�a谤补brahman is not the material space (bhautika 腻办腻艣补).

Footnotes and references:

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[1]:

叠谤补丑尘补蝉奴迟谤补 1/3/14, p.101-102