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{{Hinduism small}}

{{Hinduism small}}

[[File:Wassertropfen.jpg|right|thumb|Impact of a drop of water in water, a common analogy for Brahman and the [[Ātman (Hinduism)|Ātman]]]]

[[File:Wassertropfen.jpg|right|thumb|Impact of a drop of water in water, a common analogy for Brahman and the [[Ātman (Hinduism)|Ātman]]]]

{{EngvarB|date=April 2015}}

In [[Hinduism]], '''Brahman''' ({{IPAc-en|b|r|ə|h|m|ən}}; ब्रह्मन्) connotes the highest Universal Principle, the [[Absolute (philosophy)|Ultimate Reality]] in the universe.<ref name=james122>James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122</ref><ref name=ptraju>PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII</ref>{{Sfn|Fowler|2002|pp=49-55 (in Upanishads), 318-319 (in Vishistadvaita), 246-248 and 252-255 (in Advaita), 342-343 (in Dvaita), 175-176 (in Samkhya-Yoga)}}  

{{Use dmy dates|date=April 2015}}

In [[Hinduism]], '''Brahman''' ({{IPAc-en|b|r|ə|h|m|ən}}; ब्रह्मन्) connotes the highest Universal Principle, the [[Absolute (philosophy)|Ultimate Reality]] in the universe.<ref name=james122>James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122</ref><ref name=ptraju>PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII</ref>{{Sfn|Fowler|2002|pp=49-55 (in Upanishads), 318-319 (in Vishistadvaita), 246-248 and 252-255 (in Advaita), 342-343 (in Dvaita), 175-176 (in Samkhya-Yoga)}} In major schools of [[Hindu philosophy]] it is the material, efficient, formal and final [[Four causes|cause]] of all that exists.<ref name=ptraju/><ref>Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi Press, ISBN 978-9042015104, pages 43-44</ref><ref name=fxclooney>For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, ISBN 978-0199738724, pages 51-58, 111-115;<br>For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis - Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18-35</ref> It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.<ref name=james122/>{{Sfn|Fowler|2002|pp=53-55}}<ref name=jeffreybrodd>Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press, ISBN 978-0884899976, pages 43-47</ref> Brahman as a metaphysical concept is the single binding unity behind the diversity in all that exists in the universe.<ref name=james122/>{{Sfn|Fowler|2002|pp=50-53}}

Brahman is trans empirical, subject-objectless consciousness, which  is not conditioned by space, time and causality - the empirical categories. True knowledge is intuition which is supra-intellectual integral experience. Apara Vidya or False knowledge or lower knowledge is discursive, intellectual and categorized.<ref>Course on Vedanta Philosophy at IIT Bombay</ref>  

 

In major schools of [[Hindu philosophy]] it is the material, efficient, formal and final [[Four causes|cause]] of all that exists.<ref name="ptraju" /><ref>Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi Press, ISBN 978-9042015104, pages 43-44</ref><ref name="fxclooney">For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, ISBN 978-0199738724, pages 51-58, 111-115;<br>For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis - Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18-35</ref> It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.<ref name="james122" />{{Sfn|Fowler|2002|pp=53-55}}<ref name="jeffreybrodd">Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press, ISBN 978-0884899976, pages 43-47</ref> Brahman as a metaphysical concept is the single binding unity behind the diversity in all that exists in the universe.<ref name="james122" />{{Sfn|Fowler|2002|pp=50-53}}

Brahman is a [[Vedic Sanskrit]] word, and is conceptualized in Hinduism, states [[Paul Deussen]], as the "creative principle which lies realized in the whole world".<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91</ref> Brahman is a key concept found in [[Vedas]], and extensively discussed in the early [[Upanishads]].<ref name=sphilips>Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1-4</ref> The [[Veda]]s conceptualize Brahman as the Cosmic Principle.<ref name="Hananya Goodman 1994 page 121">Hananya Goodman (1994), Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism, State University of New York Press, ISBN 978-0791417164, page 121</ref> In the Upanishads, it has been variously described as ''[[Satcitananda|Sat-cit-ānanda]]'' (being-consciousness-bliss){{sfn|Raju|1992|p=228}}<ref>Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0824802714, Chapter 1</ref> and as the unchanging, permanent, highest reality.{{Sfn|Fowler|2002|pp=53-55}}{{sfn|Potter|2008|p=6-7}}{{refn|group=note|[[Advaita Vedanta#Criterion of Sublation|"not sublatable"]],{{sfn|Potter|2008|p=6-7}} the final element in a dialectical process which cannot be eliminated or annihilated (German: "aufheben").}}{{refn|group=note|It is also defined as:

Brahman is a [[Vedic Sanskrit]] word, and is conceptualized in Hinduism, states [[Paul Deussen]], as the "creative principle which lies realized in the whole world".<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91</ref> Brahman is a key concept found in [[Vedas]], and extensively discussed in the early [[Upanishads]].<ref name=sphilips>Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1-4</ref> The [[Veda]]s conceptualize Brahman as the Cosmic Principle.<ref name="Hananya Goodman 1994 page 121">Hananya Goodman (1994), Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism, State University of New York Press, ISBN 978-0791417164, page 121</ref> In the Upanishads, it has been variously described as ''[[Satcitananda|Sat-cit-ānanda]]'' (being-consciousness-bliss){{sfn|Raju|1992|p=228}}<ref>Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0824802714, Chapter 1</ref> and as the unchanging, permanent, highest reality.{{Sfn|Fowler|2002|pp=53-55}}{{sfn|Potter|2008|p=6-7}}{{refn|group=note|[[Advaita Vedanta#Criterion of Sublation|"not sublatable"]],{{sfn|Potter|2008|p=6-7}} the final element in a dialectical process which cannot be eliminated or annihilated (German: "aufheben").}}{{refn|group=note|It is also defined as: