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Brahman (Samskrit : ब्रह्मन्) in general signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Brahman, Purusha, Parabrahma, Satya.

 

Brahman (Samskrit : ब्रह्मन्) signifies the Absolute, Eternal, Changeless, Infinite element without attributes, qualities beyond name and form, yet all encompassing the universe called variously as Brahman, Purusha, Parabrahma, Satya.  

IT, that nameless, formless supreme being is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras.<ref name=":0222" />

IT, that nameless, formless supreme being is the goal of a sadhaka engaged in the practice of Paravidya, (the Brahmavidya) knowing which is the Supreme Wisdom (Jnana) achieved through the paths laid down in the various texts, discussed through ages in the Upanishads and Brahmasutras.<ref name=":0222" />

While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth or Parabrahma, Paramatma etc in the various texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity Brahma who is the creator among the trimurthis (Brahma, Vishnu and Shiva).  

While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth or Parabrahma, Paramatma etc in the various texts.  The first case ending of Brahman (ब्रह्मन्) is Brahma (ब्रह्मा) which should not be confused with the deity [[Brahma (ब्रह्मा)|Brahma]] who is the creator among the trimurthis (Brahma, Vishnu and Shiva).  

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophy in the world, in the history of thought, has evolved and discussed the concept of Brahman; it is the most ancient mystery of the worlds. All sampradayas are unified in agreeing to the existence in an attributeless supreme entity, while variations amongst them are seen only with respect to the path followed to understand and experience Brahman.  

An abstract but highly discussed word, Brahman, is the core of the Vedanta and Upanishad texts, a concept fundamental and unique to Sanatana Dharma. No other philosophy in the world, in the history of thought, has evolved and discussed the concept of Brahman; it is the most ancient mystery of the worlds.

 

All Bharatiya sampradayas are unified in agreeing to the existence in an attributeless supreme entity, while variations amongst them are seen only with respect to the path followed to understand and experience Brahman.  

: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />  

: वेदान्तमते ‘वस्तु सच्चिदानन्दाद्वयं ब्रह्म तथा अज्ञानादिसकलजडसमूहोऽवस्तु ।’ ‘ब्रह्मैव नित्यं वस्तु तदन्यदखिलमनित्यम् ।’<ref name=":0" />  

: vedāntamate ‘vastu saccidānandādvayaṁ brahma tathā ajñānādisakalajaḍasamūho'vastu ।’ ‘brahmaiva nityaṁ vastu tadanyadakhilamanityam ।  

: vedāntamate ‘vastu saccidānandādvayaṁ brahma tathā ajñānādisakalajaḍasamūho'vastu ।’ ‘brahmaiva nityaṁ vastu tadanyadakhilamanityam ।  

*A Brahmana (ब्राह्मणः) (masculine) is one who belongs to the Brahmana varna (first of the four varnas); in this usage the word is usually rendered in English as [[Brahmin (ब्राह्मणः)]].   

*A Brahmana (ब्राह्मणः) (masculine) is one who belongs to the Brahmana varna (first of the four varnas); in this usage the word is usually rendered in English as [[Brahmin (ब्राह्मणः)]].   

*[[Brahma (ब्रह्मा)]] is a deity who has the role of the creator among the [[Trimurti|Trimurtis]], having a lifetime measured in kalpas (see [[Kala (कालः)|Kala]])

*[[Brahma (ब्रह्मा)]] is a deity who has the role of the creator among the [[Trimurti|Trimurtis]], having a lifetime measured in kalpas (see [[Kala (कालः)|Kala]])

*Ishvara (ईश्वरः), in Advaita, is identified as a partial worldly manifestation (with limited attributes) of the ultimate reality, the attributeless Brahman. In Visishtadvaita and Dvaita, however, Ishvara (the Supreme Controller) has infinite attributes and the source of the impersonal Brahman.

*Ishvara (ईश्वरः), in Advaita, is identified as a partial worldly manifestation (with limited attributes) of the ultimate reality, the attributeless Brahman. In Visishtadvaita and Dvaita, however, Ishvara (the Supreme Controller) has infinite attributes and a personal Brahman.

== Evolution of Concept of Brahman ==

== Evolution of Concept of Brahman ==

The Upanishads which develop ideas that are in germ in the Samhitas are the only source of definite knowledge, to answer the questions which ever baffled the human mind. Questions that man is trying to answer from ages include

The Upanishads which develop ideas that are in germ in the Veda Samhitas are the only source of definite knowledge, to answer the questions which ever baffled the human mind. Questions that man has been trying to answer from ages include

* whether our personality survives death?

* whether our personality survives death?

* where does man go after death?

* where does man go after death?

* does he ever return to this world?

* does he ever return to this world?

* what is the final goal of life?

* what is the final goal of life?

* nature of the final goal of the world?

* what is nature of the final goal of the world?

* nature and definition of the supreme entity that man believes in?

* what is the nature and definition of the supreme entity that man believes in?

* nature of Atman and its relationship with the each other and with Supreme entity?

* nature of Atman (individual Jivatma) and its relationship with other Jagat (world) and with Supreme entity (Brahman)?

* what is the ultimate truth of existence?

* what is the ultimate truth of existence?

* how did the universe originate?

* how did the universe originate?

In this way the question "What is the cause" (किं कारणं । kiṁ kāraṇaṁ) pertains to the primordial cause of the regulation of creation, continuance and dissolution.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 45-46)</ref>

In this way the question "What is the cause" (किं कारणं । kiṁ kāraṇaṁ) pertains to the primordial cause of the regulation of creation, continuance and dissolution.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 45-46)</ref>

'''Mundakopanishad''' also raises the question of Knowledge<blockquote>कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ (Mund. Upan. 1.1.3)<ref name=":4">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref></blockquote><blockquote>kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti ॥ 3 ॥ (Mund. Upan. 1.1.3)</blockquote>Meaning : What is that by knowing which everything in this universe is known?  

'''Mundakopanishad''' also raises the question of Knowledge and seeks answers to understand the nature of [[Vidya (विद्या)|vidya]]<blockquote>कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ (Mund. Upan. 1.1.3)<ref name=":4">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref></blockquote><blockquote>kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti ॥ 3 ॥ (Mund. Upan. 1.1.3)</blockquote>Meaning : What is that by knowing which everything in this universe is known?  

=== Answers ===

=== Answers ===

The answer to the above natural found in the conception of a Supreme Being or Brahman as the ultimate cause of the Universe, from whom indeed beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.

The answer to the above natural quests are found in the conception of a Supreme Being or Brahman as the ultimate cause of the Universe, from whom, indeed, beings are born, through whom they live and unto whom they return and merge in. The knower of Brahman attains the highest.

==== ब्रह्मलक्षणम् ॥ Defining Brahman ====

==== ब्रह्मलक्षणम् ॥ Defining Brahman ====

== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

== निर्गुणब्रह्मा ॥ Nirguna Brahma ==

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Brahman is Nirguna, without attributes, and is Real; all else is unreal; Jivatma and Paramatma are the same without any difference. According to them the idea of difference arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref></blockquote>The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya. Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

'''Advaita Vedantins''' totally dismiss the concept that Brahman and Jagat (world) are completely distinct from each other and their tattva is explained by Sri Adi Shankaracharya and Advaita Bhashyas. Brahman is Nirguna, without attributes, and is Real; all else is unreal; Jivatma and Paramatma are the same without any difference. According to them the idea of difference arises from Avidya (nescience, ignorance, lack of yadartha jnana) and when Atma transcends Avidya, it brings about the realization of the All-ness and wholeness of the Atman as indicated by the vidya-sutra  <blockquote>आत्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । ātmetyevopāsītātra hyete sarva ekaṁ bhavanti । (Brhd. Upan. 1.4.7)<ref name=":5">Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref></blockquote>The Universe springs from Brahman, just like hairs on a man's head; it is the work of Maya. Cause and effect are one and the same (कार्यकारण-अभेदः) just like an aggregation of threads is seen in the form of a cloth. As long as the Atma identifies itself with the [[Upadhi (उपाधिः)|Upadhis]] (vehicle of atma), it remains bound in Samsara, when it Knows Itself as Self, it becomes free from Samsara. For those who are not yet ready for this effort of Self Knowledge, ritual is not only desirable but also necessary. Those who reached the point where Atma only attracts them, Jnanam is enough and by Sadhana they achieve Brahman, the goal. However, a Jnani does not abstain from Karma or actions (similar as in Samkhya siddhanta), he best understands them and actively engages in them, being unattached to the results and not by the dictate of desire. Such a person is called Jivanmukta.

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman.  (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]]. Kathopanishad also proclaims that he who sees as though there is difference between the two (Jiva and Brahman) will be engaged in cycle of birth and death. Jnana that they are one and the same is to be attained through the Manas only. There is no diversity between the Jivatma and Supreme Brahman.  (Kath. Upan. 2.1.11)<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

=== Unity of Jivatma and Brahman ===

=== Unity of Jivatma and Brahman ===

According to the Advaita Sampradaya the impersonal Brahman is  essentially identical with the Atman. Their apparent difference, but essential unity is admirably presented in the following oft-quoted mantras from '''Mundakopanishad''' <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥ </blockquote><blockquote>समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २ ॥ (Mund. Upan. 3.1.1-2)<ref name=":4" /></blockquote>Summary : Two birds of beautiful plumage (Atman and Brahman) who are friends and always joined together, cling to the same tree (the body). One of them (the Atman) eats sweet (and bitter) fruits (experiences the results of its past work), but the other only looks on without eating. On the same tree (wholly identified with the body), the individual Atman (Purusha) remains drowned (stuck); is overwhelmed by his impotence and suffers. When is sees the other, the Infinite Being (Isham) and His glory, then it becomes liberated from sorrow <ref name=":2" /><ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 145-147)</ref>.

According to the Advaita Sampradaya the impersonal Brahman is  essentially identical with the Atman. Many primary expressions of human nature such as, fear, sorrow, delusion etc are explained as ignorance of the being.

 

 

 

 

Their apparent difference (Brahman and Atman), but essential unity is admirably presented in the following oft-quoted mantras from '''Mundakopanishad''' <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥ </blockquote><blockquote>समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २ ॥ (Mund. Upan. 3.1.1-2)<ref name=":4" /></blockquote>Summary : Two birds of beautiful plumage (Atman and Brahman) who are friends and always joined together, cling to the same tree (the body). One of them (the Atman) eats sweet (and bitter) fruits (experiences the results of its past work), but the other only looks on without eating. On the same tree (wholly identified with the body), the individual Atman (Purusha) remains drowned (stuck); is overwhelmed by his impotence and suffers. When is sees the other, the Infinite Being (Isham) and His glory, then it becomes liberated from sorrow <ref name=":2" /><ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 145-147)</ref>.

'''Mandukya Upanishad's''' Mahavakya reinforces the concept of unity of Atma and Paramatma.<blockquote>सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म। This Atma is Brahman (Mand. Upan. 2)</blockquote>When Nachiketa presses Yama to reveal to him the supreme secret, Yama says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''Vaidik Sahitya ka Itihas'' Delhi : Eastern Book Linkers (Page 143)</ref><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<ref>Kathopanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non-Brahman owing to limiting factors (Jiva) is different from Supreme Brahman is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.'''<ref name=":3">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>'''

'''Mandukya Upanishad's''' Mahavakya reinforces the concept of unity of Atma and Paramatma.<blockquote>सर्वं ह्येतद् ब्रह्मा अयमात्मा ब्रह्म। This Atma is Brahman (Mand. Upan. 2)</blockquote>When Nachiketa presses Yama to reveal to him the supreme secret, Yama says <ref name=":1">Sharma, Ram Murthy. (1987 2nd edition) ''Vaidik Sahitya ka Itihas'' Delhi : Eastern Book Linkers (Page 143)</ref><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>yadeveha tadamutra yadamutra tadanviha । mr̥tyoḥ sa mr̥tyumāpnoti ya iha nāneva paśyati ॥ 10 ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.10-11)<ref>Kathopanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote><blockquote>manasaivedamāptavyaṁ neha nānā'sti kiṁcana । mr̥tyoḥ sa mr̥tyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥ (Kath. Upan. 2.1.10-11)</blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non-Brahman owing to limiting factors (Jiva) is different from Supreme Brahman is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.'''<ref name=":3">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama</ref>'''