denoted by "I". The scope of Chit refers to all beings with an "I" consciousness, or more specifically self-awareness. Therefore, all entities which are aware of their own individual existence are denoted as chit. This is called dharmi-jnana or substantive consciousness. The sentient beings also possess varying levels of dharma-bhuta-jnana or attributive consciousness The jivas possess three different types of existence: Nityas, or the eternally free Jivas who were never in Samsara Muktas, or the Jivas that were once in Samsara but are free Baddhas, or the Jivas which are still in Samsara pavana (due to Karma and Ignorance) Achit Achit is the world of insentient entities as denoted by matter or more specifically the non-conscious Universe. It is similar to the Prakriti of Samkhya system. Brahman There is a subtle difference between Ishvara and Brahman. Ishvara is the substantive part of Brahman, while jivas and jagat are its modes (also secondary attributes), and kalyana-gunas (auspicious attributes) are the primary attributes. The secondary attributes become manifested in the effect state when the world is differentiated by name and form. The kalyana-gunas are eternally manifest. Brahman is the description of Ishvara when comprehended in fullness– i.e., a simultaneous vision of Ishvara with all his modes and attributes. The relationship between Brahman and Jivas, Jagat is expressed by Rāmānujā in numerous ways. He calls this relationship as one of: sharIra/sharIrI (body/indweller); prakAra/prakArI (attribute or mode/substance); ‌shesha/sheshi (Owned/owner); amsha/amshI (part/whole); AdhAradeya/sambandha (supporter/supported); niyamya/niyanta (controlled/controller); rakshya/rakshaka (redeemed/redeemer); These relationships can be experienced holding Brahman as the father, son, mother, sister, wife, husband, friend, lover and lord. Hence, Brahman is a personal being. What does Nirguna Brahman mean? Ramanuja argues vehemently against understanding Brahman as one without attributes. Brahman is Nirguna in the sense that impure qualities do not touch it. He provides three valid reasons for staking such a claim: Shruti/Shabda Pramana: All shrutis and shabdas denoting Brahman always list either attributes inherent to Brahman or not inherent to Brahman. The shrutis only seek to deny Brahman from possessing impure and defective qualities which affect the world of beings. There is evidence in the shrutis to this regard. The shrutis proclaim Brahman to be beyond the tri-gunas which are observed. However, Brahman possesses an infinite number of transcendental attributes, the evidence of which is given in vakhyas like "satyam jnanam anantam Brahma" (Taittiriya Upanishad). Pratyaksha Pramana: Ramanuja states that "a contentless cognition is impossible".