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Brahman (ब्रह्मन् in s who have sprung out of Brahman." — Atharva Veda Originally, in the earliest Mantra s of the Vedic Samhita s, the word Brahman probably meant pious effigies coming out of the prayers in their fire-sacrifices, and hence the actual power behind the rituals. However, as the centuries passed and the first Upanishads (the primary Vedantic scriptures that putatively serve as commentaries on the original liturgical books of the Vedas ) were written, the concept of Brahman fittingly grew in scope and complexity. Soon, the ancient writers of the Upanishads insisted that Brahman, in addition to being material, efficient, formal and final causes of the cosmos, was also utterly ''beyond'' all four senses of origin. Essentially, it is also beyond being and non-being alike, and thus does not quite fit with the usual connotations of the word '' God '' and even the concept of Monism . For this reason, some authors use the word 'Godhead' for Brahman, to distinguish it from the usual usage of the word 'God'. It is said that Brahman cannot be known by material means, that we cannot be made conscious ''of'' it, because Brahman ''is'' our very consciousness. Brahman is also not restricted to the usual dimensional perspectives of being, and thus enlightenment, Moksha , Yoga , Samadhi , Nirvana , etc. do not merely mean to know Brahman, but to realise one's 'brahman-hood', to actually realise that one is and always was of Brahman nature. Indeed, closely related to the Self concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, our Atman (or soul) being readily identifiable with the greater soul of Brahman. Connected with the ritual of pre-Vedantic Hinduism, ''Brahman'' signified the power to grow, the expansive and self-altering process of Ritual and Sacrifice , often visually realised in the sputtering of flames as they received the all important Ghee (clarified butter) and rose in concert with the Mantra s of the Vedas . ''Brahmin'' came to refer to the highest of the four Castes , the Brahmins , who by virtue of their purity and priesthood are held to have such powers. ETYMOLOGY Brahman or '''brahma''', and similar words, have various meanings, mostly related to Hinduism . In the correct Indian Pronunciation , the first ''a'' is long or short as indicated, and the ''h'' is pronounced as a voiced consonant. These words come from a Sanskrit Root ''bŗh'' = " to swell, grow, enlarge", cognate with English "bulge". Some, including Georges Dumézil , say that the Latin word ''flāmen'' (= "priest") may be cognate to ''brahman''. The Latin verb ''flāre'' = "to blow" may come from the same root. There is a possible connection with the Semitic Root br' ברא "create, opening", but refuted by most linguists. SEMANTICS AND PRONUNCIATION : ''Here the underlined vowels carry the Vedic Sanskrit ''udātta'' Pitch Accent . It is usual to use an acute accent symbol for this purpose.'' In Vedic Sanskrit :-
In later Sanskrit usage:-
One must not confuse these with:
Brahm is sometimes found as a variant form of '''Brahma''' or '''Brahman'''. In Hindi , one might find '''Brahma''' as being pronounced as /brəm hə/, and consequesntly '''BrāhmaNa''' as /brα:m həN/. BRAHMAN AND ATMAN Philosopher mystics of the Upanishad s identify Brahman, the world soul, with Atman , the inner essence of the human being, or the human soul. The Ultimate Truth is expressed as Nirguna Brahman , or Godhead. While Advaita philosophy considers Brahman to be without any form, qualities, or attributes, Dvaita philosophy understands nir- Guna as without ''material'' form or without bad qualities. In Dvaita , Vishnu is Brahman since the followers stress a personal God. Advaita, on the other hand, considers all personal forms of God including Vishnu and Shiva as different aspects of God in personal form or God with attributes, Saguna Brahman . According to some, God's energy is personified as Devi , the Divine Mother. For Vaishnavite s who follow Ramunjacharaya 's philosophy, Devi is Lakshmi , who is the Mother of all and who pleads with Vishnu for mankind who is entrenched in sin. For Gaudiya Vaishnava s she is Radha . For Shaivite s, Devi is Parvati . For Shakta s, who worship Devi, Devi is the personal form of God to attain the impersonal Absolute, God. For them, Shiva is personified as God without attributes. See this Hinduism Today article . The phrase that is seen to be the only possible (and still thoroughly inadequate) description of Brahman that Human s, with limited minds and being, can entertain is the Sanskrit word ''Sacchidānanda'', which is Combined from ''sat-chit-ānanda'', meaning "being - consciousness - bliss". ENLIGHTENMENT AND BRAHMAN While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both existence and non-existence, transcending and including time, causation and space, and thus can never be ''known'' in the same material sense as one traditionally 'understands' a given concept or object. Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him the meaning of the colour red. Is any amount of thinking or reasoning on his part ever going to make him understand the sensation of the colour red? In a similar fashion the idea of Brahman cannot be explained or understood through material reasoning or any form of human communication. Brahman is like the colour red; those who can sense it cannot explain or argue with those who have never sensed it. Brahman is considered the all pervading consciousness which is the basis of all the animate and inanimate entities and material. (''brahmano hi pratisthaham'', Bhagavad Gita 14.27) Advaita concept The universe is not just conscious, but it ''is'' consciousness, and this consciousness is Brahman. Human consciousness has forgotten its identity, that of Brahman, as if a drop of water from a vast ocean thought itself separate, and that the only path to merge back into that Brahman or supreme consciousness is through the paths of devotion, moral living, the respectful taking of substances referred to as Hallucinogen s or Entheogen s, and/or Meditation , often expressed in various systems of spiritual practices known as Yogas . If one seeks Brahman via true knowledge, Atman seeks truth and accepts it no matter what it is. Atman accepts all truths of the self/ego, and thus is able to accept the fact that it is not separate from its surroundings. Then Atman is permanently absorbed into Brahman and become one and the same with it. This is how one forever escapes rebirth. In Advaita Vedanta, Brahman is without attributes and strictly impersonal. It can be best described as ''infinite Being, infinite Consciousness and infinite Bliss''. It is pure knowledge itself, similar to a source of infinite radiance. Since the Avaitins regard Brahman to be the Ultimate Truth, so in comparison to Brahman, every other thing, including the material world, its distinctness, the individuality of the living creatures and even Ishvara (the Supreme Lord) itself are all untrue. When man tries to know the attributeless Brahman with his mind, under the influence of an illusionary power of Brahman called Maya , Brahman becomes God ( Ishvara ). God is Brahman with Maya. The material world also appears as such due to Maya. God is Saguna Brahman, or Brahman with innumerable auspicious attributes. He is omniscient, omnipresent, incorporeal, independent, Creator of the world, its ruler and also destroyer. He is eternal and unchangeable. He is both immanent and transcedent, as well as full of love and justice. He may be even regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma . He rules the world with his Maya. However, while God is the Lord of Maya and she (ie, Maya) is always under his control, living beings (jīva, in the sense of humans) are the servants of Maya (in the form of ignorance). This ignorance is the cause of the unhappiness and sin in the mortal world. While God is Infinite Bliss, humans are misereable. The Ulimate reality remains Brahman and nothing else. The Advaita equation is simple. It is due to Maya that the one single Atman (the individial soul) appears to the people as many Atmans, each in a single body. Once the curtain of maya is lifted, the Atman is exactly equal to the Brahman. Thus, due to true knowledge, an individual achieves liberation, or Moksha . Also see Advaita Vedanta . Dvaita (Vaishnava) concept Vedanta Sutra 3.2.23 states, ''tat avyaktam aha'' - 'The form of Brahman is unmanifest, so the scriptures say'. The next sutra adds, ''api samradhane pratyaksa anumanabhyam'': 'But even the form of Brahman becomes directly visible to one who worships devoutly - so teach the scriptures' (api - but, samradhane - intense worship, pratyaksa - as directly visible, anumanabhyam - as inferred from scripture). Dvaita schools argue against the Advaita idea that upon attaining liberation one realizes that God is formless since this idea is contradicted by Vedanta Sutra 3.2.16 - ''aha ca tanmatram'': 'The scriptures declare that the form of the Supreme consists of the very essence of His Self'. And furthermore Vedanta Sutra 3.3.36 asserts that within the realm of Brahman the devotees see other divine manifestations which appear even as physical objects in a city (''antara bhuta gramavat svatmanah'': antara - inside, bhuta - physical, gramavat - like a city, svatmanah - to His own, i.e. to His devotees). They identify the personal form of God indicated here as the transcendental form of Vishnu or Krishna (see Vaishnavism ). The brahma-pura (city within Brahman) is identified as the divine realm of Vishnu known as Vaikuntha . This conclusion is corroborated by the Bhagavata Purana , written by Vyasa as his own 'natural commentary' on Vedanta-sutra. The first verse of Bhagavata Purana begins with the phrase ''om namo bhagavate vasudevaya janmadyasya yatah'', which means, 'I offer my respectful obeisances to Bhagavan Vasudeva, the source of everything'. Vyasa employs the words ''janmadyasya yatah'', which comprise the second sutra of the Vedanta Sutra, in the first verse of the Bhagavata Purana to establish that Krishna is Brahman, the Absolute Truth. This is clear testimony of the author's own conclusion about the ultimate goal of all Vedic knowledge. SEE ALSO
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Notes Not Masculine or Feminine (see Grammatical Gender ). |
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