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While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth 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).
While the samskrit word Brahman (ब्रह्मन्) used in this article is a pratipadika (a stem), this entity is referred to mostly as Brahma padarth 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).
{{#evu:https://www.youtube.com/watch?v=gJgCsvA2-OA&feature=youtu.be
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|description=Talk on Energy in the Vedas
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== 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. Brahman is not equal to "God" of the abrahmic faiths.
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. Brahman is not equal to "God" of the abrahmic faiths.
== Brahman as in Different Sampradayas ==
== Brahman as in Different Sampradayas ==
Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual spiritual experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same, while Dvaita school maintains that Atman and Brahman are distinctly two entities.
=== Unity of Brahman ===
Rig veda
Unlike the abrahmic faith, which creates a no-diversity in the process of sadhana or in the perfection (salvation of the Abrahmic faith), in Sanatana Dharma sadhana and sadhaka are unique as they are in the ultimate perfect state. According to Advaitins, the mokhsa is becoming one with Brahman and the Vaishnavaites experience Brahman in the form of Narayana and achieving the Narayana in the Vaikuntha loka. Within the Vaishnava vedanta there is more diversity of perfection with one achieving Vaikuntha; some call it as Goloka, others as Ayodhya, some others as Krishna, Narasimha depending on the deity that they are worship in their sadhana state. Therefore for a Vaishnava sadhana and sadhya are non-different.
Thus, it appears as there are many deities but the character they experience is of the same essence of Brahman. As to the abrahmic faiths, they cannot comprehend the perfected stage manifesting in this diversity of forms.
One many note that the habits, jivana vidhana, daivatarchara of practitioners of Advaita and Vaishnava vedantins are same, they perform all the samskaras which are essentially the same with minor local flavors. A mature Sanatana dharmi does not "tolerate" but "celebrates" the differences of diversity.
In abrahmic faith, Kingdom of God is a localised place. One cannot invoke God in the visible world, but Brahman in Sanatana Dharma can be invoked and experienced in the visible world. It is a destination, which cannot be attained by a sinner, left with only once choice, in one life which is belief in One God without any diversity. If he cannot attain the Kingdom of God, he is eternally condemned, perpetually tormented for ever. All actions in Abrahmic faiths are seen as mundane, without any divinity involved. For a sanatana dharmi, life's activities are associated with divinity. Life itself is a yajna, for example, cooking involves worship of Agni, farming involves worship of the air, every being is considered divine (snakes, ants). Whatever dravya is available in his vicinity, is considered to be an offering in this yajna, thus there is clear accessibility to divinity, unlike in the abrahmic faiths where sadhya is not clearly defined. Abrahmic faiths are system centric believer and not sadhana centric seeker.
9.27 BG
For a Sanatana dharmi, in his avidya state, sin is conditional and circumstantial, hence there is no condemnation or eternal hell. The state of perfection may be delayed but never denied. Creation is a linear aspect unlike in Sanatana Dharma where it is cyclical and eternal (karma siddhanta and punarjanma).
=== Differences about Brahman ===
Everyone of the vedantic system-builders - Sri Shankara, Ramanujacharya, Madhavacharya and others-has followed his own standpoint in his commentary of the Upanishads, bringing a mind illumined, directed by his own individual adhyatmik experience and interpreted all the passages to uphold his position and popularize the system of thought he expounded.<ref>Swami Ghanananda author of The Dawn of Indian Philosophy (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 333-344)</ref> The [[relationship of Atman and Brahman]] is the primary basis of defining the various vedanta schools, for example, Advaita school is so named as it posits that Atman and Brahman are one and the same, while Dvaita school maintains that Atman and Brahman are distinctly two entities.
While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects
While fundamentally in agreement regarding the existence of Brahman various Vedantic schools differ as in following aspects
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>
The [[Dvaita Vedanta (द्वैतवेदान्तः)]] sampradaya upholds the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a spiritual journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions
The [[Dvaita Vedanta (द्वैतवेदान्तः)]] sampradaya upholds the distinctness of Paramatma from Jivatma both in material world and in Moksha. It teaches that Vishnu is the Supreme Deity and formed the Universe out of Prkriti which is already existing. Here the concept of Supreme (Brahman) is seen in Vishnu, who is the efficient cause of the Universe. It follows the Samkhya darshana way of describing the evolution and that Jiva travels on a adhyatmik journey to attain the Paramatma. Jiva attains Moksha in which it remains in Bhoga (भोगः । enjoyment of eternal bliss) with the Paramatma. The Jiva reaches one or other of the four conditions
#Sarupya (सारूप्यम् । Same form as the Divine Form)
#Sarupya (सारूप्यम् । Same form as the Divine Form)
#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Vaikuntha)
#Salokya (सालोक्यम् । Residence in the same loka as the Divine Form eg : Vaikuntha)
It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.
It may be pointed out that there exist different perspectives of various schools of Vedanta on Self and Brahman.
Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>
Bhagavadgita clearly ascertains the Amshatva (अंशत्वम्। being a part, a limb, a portion ) of Atma of the Supreme Self.<blockquote>ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।। (Bhag. Gita. 15.7)</blockquote>Meaning : It is verily a part of Mine which, becoming the eternal individual atma in the region of living beings, attracts (to itself) the senses (and the organs) of which the mind is the sixth, and which abide in Nature.<ref>Swami Gambhirananda's English Translation of Srimad Bhagavadgita along with Sri Sankaracharya's Sanskrit Commentary. (Pages 621-622)</ref>
That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>
That individual self, whose nature has been described thus, though an everlasting part of Myself, becomes the 'bound individual self' in the world of living beings. Covered by ignorance in the form of a beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of devatas, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature.<ref>Swami Adidevananda's Translation of Srimad Bhagavadgita along with Sri Ramanujacharya's Commentary. ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&scram=1&etradi=1&etadi=1&choose=1 See Gitasupersite])</ref>