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Agochara is a non-object entity, which is beyond the range of the senses. It usually denotes the characteristic of a Brahman, the infinite, which is beyond the range of speech and mind, and is adhisthana (substratum) of the whole universe. Thus agocara, is imperceptible, unknowable and indescribable. Bhartrhari (600 CE) also describes atman as agocara and extraordinary. It may be clarified that agocara does not mean negativity; instead, it indicates the positivity of the eternal and Supreme Being. It may be mentioned that in order to indicate the positive reality of atman-Brahman, the method of describing atman’s non-objectivity is adopted in Upanishads. Accordingly, through such expressions as neti neti (Brihadaranyaka Upanishad 11.3.6), atmatva of worldly objects is refuted. Further, propounding the incomprehensibility of atman, through the negative approach, Brihadaranyaka Upanishad (IV.5.15) says that atman is comprehensible because it cannot be comprehended; atman-Brahman is indestructible because he cannot be destroyed; he is un-attached for and does not attach  himself; he is unfettered; he does not suffer; and he is not injured.

The concepts of adhisthana and adhyasa of Shankara Vedanta further prove atman (adhisthana) as agochara, and the world, as gochara. Gochara (the world of name and form) is superimposition, on atman (agochara). As in the example of a conch shell and silver, the former is adhisthana and the latter is adhyasa. It may also be pointed out that ultimately there is non-duality between atman (adhisthana), agochara and gochara) – mayamatramidam dvaitam advaitam paramarthatha (Gaudapada Karika I.17). Thus, agochara, the characteristic of atman-Brahman, indicates its non-objectivity, eternity, inability of the senses to cognize it, and its transcendental nature.