Brahman

In the Hindu religion, Brahman (Devanāgarī: ) (not to be confused with the Hindu cast Brahmin) is the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools. In the Rig Veda, Brahman gives rise to the primordial being Hiranyagarbha that is equated with the creator god Brahmā. The trimurti can thus be considered a personification of Brahman as the active principle behind the phenomena of the universe. The word "Brahman" is traditionally derived from the verb ((brh)) (), and connotes greatness and infinity. The Mundaka Upanishad says:

Auṃ- That supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceeds from infinite. Then through knowledge, realizing the infinitude of the infinite, it remains as infinite alone.

Etymology

Sanskrit (an n-stem, nominative ) is from a root " to swell, grow, enlarge". is a masculine derivation of , denoting a person associated with . The further origin of is unclear. According to the Indogermanisches etymologisches Wörterbuch (IEW, "Indo-European Etymological Dictionary") written by the Austrian-German comparative linguist and Celtic languages expert Julius Pokorny IE root bhreu-, bhreu-d- denotes to swell, sprout (cf Slovenian brsteti - to sprout.) 'It could be from PIE *bherg'^h- "to rise, high, eminent", cognate to Old Norse Bragi. Some, including Georges Dumézil, have said that the Latin word flāmen "priest" may also be cognate. However, the standard Indo-Aryan etymological dictionary by M. Mayrhofer (1986–2000, vol. II, p. 236-8) derives brahman 'formulation (of truth) [in poetry], from Indo-Iranian *bhrajh-man < Indo-European *bhreg'h-men; cf. Old Persian brazman, Middle Persian brahm 'form', Nuristani (Ashkun) blamade 'a god' ( from *brahma-deva?), Old Norse bragr 'poetical art', etc., and argues against connection with Latin flamen.

Conceptualization

Beginning with the late Vedic Upanishads, Brahman is the Absolute Reality or universal substrate (not to be confused with the Creator god Lord Brahmā) in Hinduism. It is said to be eternal, omnipotent, omniscient, omnipresent, and ultimately indescribable in human language. The sages of the Upanishads proclaim Brahman to be the reality behind everything in this universe. Later, Brahman was described as infinite Being, infinite Consciousness, and infinite Bliss (saccidananda). Brahman is regarded as the source and essence of the material universe. The Rig Veda says that by desire (RV 10.12.94), the initial manifestation of the material universe came into being from Hiranyagarbha (literally "golden womb"), out of which the world, organisms and divine beings (devas) arose:

"Great indeed are the devas who have sprung out of Brahman." — Atharva Veda

Para Brahman corresponds to the concept of Godhead and Saguna brahman to God as the Primordial Being.

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 and being. Brahman is also not restricted to the usual dimensional perspectives of being, and thus enlightenment, moksha, yoga, samādhi, 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 Brahman. 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 (paramatma) of Brahman.

Generally, Vedanta rejects the notion of an evolving Brahman since Brahman contains within it the potentiality and archetypes behind all possible manifest phenomenal forms. The Vedas, though they are in some respects historically conditioned, are considered by Hindus to convey a knowledge eternal, timeless and always contemporaneous with Brahman. This knowledge is considered to have been handed down by realised yogins to students many generations before the Vedas were committed to writing. Written texts of the Vedas are a relatively recent phenomenon.

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 realized in the sputtering of flames as they received the all important ghee (clarified butter) and rose in concert with the mantras of the Vedas. The term Brahmin in the Vedic period actually meant one who has realized Brahman. However, later on Brahmin came to be identified with the highest of the four castes, the Brahmins, who by virtue of their purity and priesthood were held proprietors of rituals.

Among Hindu sects, Advaita Vedanta espouses monism. The closest interpretation of the term can be found in the Taittiriya Upanishad (II.1) where Brahman is described as satyam jnanam anantam brahman ("Brahman is of the nature of truth, knowledge and infinity"). Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists, and is the only thing that exists according to Shankara. It is defined as unknowable and Satchitananda ("Truth-Consciousness-Bliss"). Since it is eternal and infinite, it comprises the only truth. The goal of Vedanta is to realize that the soul (Atman) is actually nothing but Brahman. The Hindu pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" ("Truth is one"), and all is Brahman. This explains the Hindu view that "All paths lead to the one Truth, though many sages [and religions] call upon it by different names."

Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is: {| align="center" |- |align="right"|prajnānam brahma | width = "20pt" | |align="left" | "Brahman is knowledge" |- |align="right"|ayam ātmā brahma | |align="left" | "The Self (or the Soul) is Brahman " |- |align="right"|aham brahmāsmi | |align="left" | "I am Brahman" |- |align="right"|tat tvam asi | |align="left" | "Thou art that" |- |align="right"|sarvam khalv idam brahma | |align="left" | "All this that we see in the world is Brahman", |- |align="right"|sachchidānanda brahma | | "Brahman or Brahma is existence, consciousness, and bliss". |}

As mentioned before, Brahman is proclaimed to be the reality behind everything in this universe, the cause which sustains the effect. So, from the perspective of the Body, Atma (Soul or Self) is Brahman. From the perspective of the World, Brahma (the "Creator" diety)is deemed as the Brahman. From the perspective of Brahma, Isvarah (Personal Godhead according to the Dvaitis) is the (Param) Brahman. From the perspective of Knowledge, Veda is Brahman. So, in once sense whatever we see around is all Brahman. Brahman is hence not an unidimensional aspect. It needs to be viewed and understood from varied perspectives.

Semantics and pronunciation

: Here the underlined vowels carry the Vedic Sanskrit udātta short pitch accent. It is usual to use an acute accent symbol for this purpose. (on the first syllable).

In Vedic Sanskrit:- Brahma (ब्रह्म) (nominative singular), brahman (ब्रह्मन्) (stem) (neuter gender) means the Great Cosmic Spirit, from root brha Brahmānda (ब्रह्माण्ड) (nominative singular), from stems brha (to expand) + anda (egg), means universe as an expansion of a cosmic egg (Hiranyagarbha), or the macrocosm. Brahmanda Purana discusses cosmogenesis. Bhagavata Purana also discusses cosmogony and fundamental principles of material nature in detail.

In later Sanskrit usage:- Brahma (ब्रह्म) (nominative singular), brahman (stem) (neuter

Advaita Vedanta

The universe does not simply possess consciousness, it is consciousness, and this consciousness is Brahman. According to Adi Shankara, knowledge of brahman springs from inquiry into the words of the Upanishads, and the knowledge of brahman that shruti provides cannot be obtained in any other way.

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 knowing itself, similar to a source of infinite radiance. Since the Advaitins 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 are all untrue. Brahman is the effulgent cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is without any attributes, for assigning attributes to it would be distorting the true nature of Brahman. Advaitins believe in the existence of both Saguna (with qualities, attributes) Brahman and Nirguna (without qualities, or attributes) Brahman, however they consider Nirguna Brahman to be the Absolute Truth.

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 the reflection of the Brahman in the environment of illusion (Maya). Just like reflection of moon, in a pool of water. The material world also appears as such due to Maya. God is Saguna Brahman, or Brahman with 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 (i.e. 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 all material experiences in the mortal world. While God is Infinite Bliss, humans, under the influence of Maya consider themselves limited by the body and the material, observable world. This misperception of Brahman as the observed Universe results in human emotions such as happiness, sadness, anger and fear. The ultimate reality remains Brahman and nothing else. The Advaita equation is simple. It is due to Maya that the one single Atman (the individual soul) appears to the people as many Atmans, each in a single body. Once the curtain of maya is lifted, the [[Ātman (Hinduism)|Atm Thus, due to true knowledge, an individual loses the sense of ego (Ahamkara) and achieves liberation, or Moksha.

Relevant verses from Bhagavad-Gita which establish the Advaita position:

The indestructible, transcendental living entity is called Brahman, and its eternal nature is called adhyatma, the self. (Bhagavad Gita 8.3)

Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the person who perceives Brahman (all-pervading consciousness) in everybody feels everlasting joy. (Bhagavad Gita 5.21)

Visishtadvaita Vedanta

Brahman of Visishtadvaita is synonymous with Narayana, who is the transcendent and immanent reality. Brahman or Narayana is Saguna Brahman with infinite auspicious qualities, and not the Advaita concept of attributeless Nirguna Brahman. "Sarvam khalvidam brahma, tajjalaniti santa upasita": According to Ramanuja, considering the appearance of the word "tajjalan iti" (Roots: tat + ja = born + la = dissolved), this statement from the Chandogya Upanishad does not simply mean that the universe is Brahman, but that it is pervaded by, born from and dissolves into Brahman. An analogy: fish is born in water, lives in water, and is ultimately dissolved into water; yet the fish is not water.

The concept of Brahman in Visishtadvaita is explained as an inseparable triad of Ishwara-Chit-Achit. Ishvara, the Supreme Self (Paramatman) is the indwelling spirit (Antaryami) in all. Both the Chit (sentient) and Achit (insentient) entities are pervaded and permeated by Ishvara. Brahman is the material and efficient cause of the universe. The concept of Brahman in Visishtadvaita can be seen as a hybrid of Advaita and Dvaita positions. Like all other Vaishnava schools of thought, Visishtadvaita is also panentheistic unlike the pantheism of Advaita. It also proposes a qualified attributive monism approach as opposed to the absolute monism of Advaita.

Brahman is, Antaryami, the real self of all beings. Everything other than Brahman form the Sarira (body) of Brahman. The inseparable relation between the body and the soul is similar to that of substance and attribute which are inseparable. So Brahman is the prakari and the universe is the prakara, mode of Brahman. Hence anything that describes a sentient or insentient being has its connotation only with Brahman, the real and ultimate self. The relationship between Ishvara-Chit-Achit can be further understood as follows:

1. The Sarira-Sariri Concept

The key concept of Visishtadvaita is the Sarira-Sariri Bhaava, the body-soul relationship between the universe and Ishvara. There are three realities, namely, Ishvara (the Lord), Jiva (individual souls), and Jagat (insentient matter). They are not separate entities but together they form an organic whole. This is similar to the concept of body-soul relationship, but on a cosmic scale. Thus, Ishvara has the Chit (sentient) and Achit (insentient) entities for His body and being the Supreme Self, exercises complete control over it.

2. Substance-Attribute Concept

In Visishtadvaita, Ishvara is the original substance, of which Jiva and Prakriti are attributes. An attribute cannot have an existence independent of an underlying substance. The substance-attribute concept establishes an uninterrupted, non-reciprocal relationship between Ishvara and the two modes.

Followers of Visishtadvaita refute Advaita thought that if it is indeed true that the one undivided Brahman, whose very nature is pure spirit, is the foundation of Maya and also embodies the liberating force of knowledge, then it is illogical to say that the very same Brahman falls under the influence of the illusory power of Maya and gets covered by ignorance. Thus establishing that Jiva and Ishvara are indeed separate entities. Since both their identities and capabilities are different, the Jiva and the Lord are essentially distinct. In other words, if Brahman is indivisible, changeless, and supreme, then a force of Maya cannot appear within Brahman, modify it, and put it into ignorance.

Bhakti Yoga is the sole means of liberation in Visishtadvaita. Through Bhakti (devotion), a Jiva ascends to the realm of the Lord to become one with Him. Karma Yoga and Jnana Yoga are natural outcomes of Bhakti, total surrender, as the devotee acquires the knowledge that the Lord is the inner self. A devotee realizes his own state as dependent on, and supported by, and being led by the Lord, who is the Master. One is to lead a life as an instrument of the Lord, offering all his thought, word, and deed to the feet of the Lord. One is to see the Lord in everything and everything in Him. This is the unity in diversity achieved through devotion.

In Bhagavad-Gita, Krishna is Ishvara and denotes Saguna Brahman, and the term Brahman means Nirguna Brahman:

I (Ishvara) am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness. (Bhagavad Gita 14.27)

I (Ishvara) am transcendental, beyond both kshara (the fallible, perishable world) and akshara (the infallible). (Bhagavad Gita 15.18)

Dvaita Vedanta

Brahman of Dvaita (substantial monism) is synonymous with Hari or Vishnu, who is the most exalted Para Brahman (Supreme Brahman), superior to liberated souls and even the impersonal Brahman. Dvaita holds that the individual soul is dependent (paratantra) on God, since it is unable to exist without the energizing support of the universal spirit, just as a tree cannot survive without its sap.

Dvaita schools argue against the Advaita concept that upon liberation one realizes Brahman as a formless God is erroneous, quoting from Vedanta Sutra:

The form of Brahman is unmanifest, but even the form of Brahman becomes directly visible to one who worships devoutly (tat avyaktam aha, api samradhane pratyaksa anumanabhyam). (Vedanta Sutra 3.2.23)

Within His divine realm, devotees see other divine manifestations which appear even as physical objects in a city (antara bhuta gramavat svatmanah). (Vedanta Sutra 3.3.36)

Dvaita propounds Tattvavada which means understanding differences between Tattvas (significant properties) of entities within the universal substrate as follows:

1. Jîva-Îshvara-bheda - difference between the soul and Vishnu

2. Jada-Îshvara-bheda - difference between the insentient and Vishnu

3. Mitha-jîva-bheda - difference between any two souls

4. Jada-jîva-bheda - difference between insentient and the soul

5. Mitha-jada-bheda - difference between any two insentients

The Acintya Bheda Abheda philosophy is similar to Dvaitadvaita (differential monism). All Vaishnava schools are panentheistic and perceive the Advaita concept of identification of Atman with the impersonal Brahman as an intermediate step of self-realization, but not Mukti, or final liberation of complete God-realization through Bhakti Yoga.

Abode of Brahman in Gaudiya-Vaishnavism

Gaudiya Vaishnavas also conclude, that Brahman is also Supreme Personality of Godhead. Purport of A.C.Bhaktivedanta Swami Prabhupada on Śrīmad Bhāgavatam 2.5.39 confirms this, telling us about Brahmalokah sanatana - eternal abode of Brahman (Krishna, Vishnu):

"..''satyalokas tu brahmalokaḥ sanātanaḥ''

.. mūrdhabhiḥ — by the head; satyalokaḥ — the Satyaloka planetary system; tu — but; brahmalokaḥ — the spiritual planets; sanātanaḥ — eternal.

From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.

PURPORT ... Sometimes Satyaloka, the planet in which Brahmā resides, is also called Brahmaloka. But the Brahmaloka mentioned here is not the same as the Satyaloka planetary system. This Brahmaloka is eternal, whereas the Satyaloka planetary system is not eternal. And to distinguish between the two, the adjective sanātana has been used in this case. According to Śrīla Jīva Gosvāmī, this Brahmaloka is the loka or abode of Brahman, or the Supreme Lord. ... Śrīla Śrīdhara Svāmī, therefore, rightly .. says that the Brahmaloka mentioned here is Vaikuṇṭha, the kingdom of God, which is sanātana, or eternal, and is therefore not exactly like the material creations described above." (Śrīmad Bhāgavatam 2.5.39)

So, Brahman is not just impersonal, but also personal. That Brahman is Supreme Personality of Godhead, though on first stage of realization (by process called jnana) of Absolute Truth, He is realized (usually by advaita-vedantists, followers of Shankaracarya) as impersonal Brahman, then (by actual Shankaracarya followers and vaishnavas) as personal Brahman having eternal Vaikuntha abode (also known as Brahmalokah sanatana), then as Paramatma (by process of yoga-meditation on Supersoul, Vishnu-God in heart) - Vishnu (Narayana, also in everyone's heart) who has many abodes known as Vishnulokas (Vaikunthalokas), and finally (Absolute Truth is realized by bhakti) as Bhagavan, Supreme Personality of Godhead, who is source of both Paramatma and Brahman (personal and/or impersonal).

The Advaita concept of a Jivanmukta is mocked as an absurd oxymoron because a person who has surmounted the realm of perception and realized the Absolute (as Advaita holds) should not continue to exist within and interact with the realm of perception that one has realized as being not real. The suggestion that such bondage to the world of perception continues for a while after the occurrence of God-realization, because of past attachments, is not tenable. Such attachments themselves are artifacts of the perceived world that has supposedly been sublated, and should not continue to besiege the consciousness of the self-realized. A Jivanmukta, or liberated person, should not even be physically present in the material universe. A person who is living in the world cannot be said to be free of sorrow born of material contact, and also cannot be said to experience the joy of liberation. The very act of being in a gross material body is not accepted in as a Jivanmukta i.e. a person liberated from the cycle of birth and death. The soul upon liberation does not lose its identity, which remains different from God, nor does one become equal to God in any respect. A mukta indeed becomes free from all suffering, but one's enjoyment is not of the same caliber as His, nor does a mukta become independent of Him. The permanent differential aspect of Atman (soul) from the Lord is established from:

Never was there a time when I (Ishvara) did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. (Bhagavad Gita 2.12)

In Dvaita, liberation (Moksha) is achieved by flawless devotion and correct understanding. Devotion to a personal form of God, Saguna Brahman, indicated here is the transcendental form of Krishna or Vishnu (see Vaishnavism). This conclusion is corroborated by the Bhagavata Purana, written by Vyasa as his commentary on Vedanta Sutra.

O my Lord, Krishna, son of Vasudeva, O all-pervading Lord, I offer my respectful obeisances unto You, the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes (om namo bhagavate vasudevaya janmady asya yatah 'nvayad itaratas cartheshv abhijnah svarat). (Bhagavata Purana 1.1.1)

Vyasa employs the words "janma-adi -- creation, sustenance and destruction; asya -- of the manifested universes; yatah -- from whom;", in the first verse of the Bhagavata Purana to establish that Krishna is the Absolute Truth. This is clear testimony of the author's own conclusion that the ultimate goal of all Vedic knowledge is Krishna.

Brahman in Earliest Buddhism

It has been asserted by current secular Buddhism, that Buddhism knows only of the gods (Brahma) and nothing of the Godhead/Absolute/Agathon Brahman. In actuality there can be doubt that in the grammatically ambiguous _expression Brahmabhu’to (attano) which describes the condition of those who are wholly liberated, that it is Brahman (the Absolute) and not Brahma (deva, or mere god) that is in the text and must be read; for it is by Brahman that one who is “wholly awake” has ”become.”

As "Brahma-vihara" means to dwell in Brahman, "Brahma-patha" are the four paths towards achieving it.

The highest appellation in Buddhist Nikayan sutra is “Brahambhutena attano” [MN 1.341] “The Soul is having become Brahman”; absolutely equivalent to ‘Tat tvam asi’ (That/Brahman, thou art). For the Buddha himself is = Brahmabhu’to (Become That, Brahman). For (1) the comparatively limited knowledge of a Brahma is repeatedly emphasized, and (2) Brahmas are accordingly the Buddhas pupils, not he theirs [ S 1.141-145; Mil 75-76], (3) The Buddha had already been in previous births a Brahma (god) and a Mahabrahma [AN 4.88] hence it is meaningless and absurd in the equation to say Brahmabhu’to=Buddho [AN 5.22; DN 3.84; It 57 etc.], to assume that Brahman= Brahma (god) and that (4) the Buddha is explicitly “much more than a Mahabrahma" [DhA 2.60].

[DN 3.84] "The Tathagata means 'the body of Brahman', 'become Brahman'." (this passage also proves [from earlier context] that Brahma (god/s) is utterly different than the word Brahman).

[DN 1.249] “ I teach the way to the union with Brahman, I know the way to the supreme union with Brahman, and the path and means leading to Brahman, whereby the world of Brahman may be gained.”

[DN 1.248] ”all the peoples say that Gotama is the supreme teacher of the way leading to the Union with Brahman!”

[3.646 Pat-Att.] “To have become Brahman [is the meaning of] Brahmabhuto.”

[Atthakanipata-Att. 5.72] “To become Brahman is to become highest Svabhava (Self-nature).”

[It 57] “Become-Brahman is the meaning of Tathagata.”

[SN 3.83] “Without taints, it meant ‘Become-Brahman’.”

[SN 5.5] “The Aryan Eightfold Path is the designation for Brahmayana (path to Brahman).”

[MN 1.341] “The Soul is having become Brahman.”

[SN 4.117] "Found the ancient path leading to Brahman."

[Majjhima ii, 199] "These alone could conduce to the attainment of the Brahma-sahavyata or the attainment of the world of Brahman."

In the text Lalitavistara (a Northern Buddhistic text), it is written that the Buddha prayed to Parabrahma.

In the Surangama Sutra it reads: Adoration to the heavenly Devas and Rishis,-accomplished :and disciplined executors of this Dharani- :Adoration to Brahman, to Indra, to the Blessed Rudra, :and to their consorts, Indrani and Sahai. :Adoration to Narayana, Lord of this world, Lord of the :five great Mudras, and to his consort.

It is said in the that the Tathagata is not merely an incorporation of Dhamma but also of the Brahman, he has become not only the Dhamma, but also the Brahman.

"In another passage we read that the 'vehicle that leads to the brahman' (brahmayana) i.e. to Nirvana has its origin in ourselves (attani sambuutam):"

A Brahma-kshetra is a name for a Buddhist monastery.

The Buddha is also called Brahma-patta (skt. Brahma Prapta.).

Buddha talked of "Brahmavihara" as the stage of enlightenment.

The Buddha was also called in texts as "Brahmaprapta" or Individual who has become One with Brahman.

In Modern Day

A Lama who converses with Notovitch explains to him the doctrine of divine incarnation from a Buddhist point of view:

The great Buddha, Soul of the Universe, is the incarnation of Brahma. He remains almost always in passivity, preserving within himself all things from the beginning of time, and his breath vivifies the world. Having abandoned man to his own resources, he yet at certain epochs comes forth from his inertia taking upon himself a human form to save his creatures from irremediable ruin...< 16>

Maharishi Mahesh Yogi's view

In his writings on the Bhagavad Gita, Maharishi Mahesh Yogi defines Brahman as follows:

Brahman, which is an all-pervading mass of bliss, does not exhibit any quality of bliss. It may be likened to a mass of energy- matter - which does not exhibit any quality of energy... Brahman is that which cannot be expressed into words, even though the Upanishads use words to educate about Its nature. In the field of speech, Brahman lies between two contrary statements. It is absolute and relative at the same time. It is the eternal imperishable even while It is ever changing. It is said to be both This and That. It is spoken of as Sat-Chita-Ananda but includes what is not Sat, what is not Chit, and what is not Ananda. It is beyond speech and thought, yet the whole range of thought and speech lies within It. ‘Within It’ and ‘without It’ are just expressions, and like any other expressions about Brahman they do justice neither to Brahman nor to the speaker nor to the listener. Brahman is lived by man with ease but cannot be spoken of, in the sense that words are inadequate to encompass That which is the unlimited fullness of transcendental Being and the fullness of active life at the same time. Verse 29 of Chapter II (of the Bhagavad-Gita) speak of It as a “wonder”, for it is not anything that can be conceived of intellectually; it is not anything that can be appreciated by emotion…Brahman is the value of our life and the truth of it is that it is lived ‘with ease'.

Śri Aurobindo's view

Śri Aurobindo accepts position of Advaita Vedanta, but gives more emphasis to relative creation and manifestations of Brahman in the relative creation. With Matter as a starting point, Aurobindo finds Brahman completely involved and hidden in it, and then describes a process by which Brahman starts to display itself through a groving scale of principles, showing more and more of its qualities in this world. Main points on this scale are Matter, Life and Mind (in classical Advaita terminology, anna, prana and manas), where Matter has only the quality of Existence (sat), whereas Life and especially Mind also show various grades of the quality of Conscousness (cit). In this position, rather than merging oneself in Brahman through Yoga or some other discipline, Aurobindo suggests a conscious attempt to enable an emergence in this world of an even higher manifestation of Brahman, which he calls Supermind, and corresponding transformation of beings to a divinier race functioning with this principle as a basis.

In description of his teaching and philosophy Aurobindo writes:

The teaching of Śri Aurobindo starts from that of the ancient sages of India that behind the appearances of the universe there is the Reality of a Being and Consciousness, a Self of all things, one and eternal. All beings are united in that One Self and Spirit but divided by a certain separativity of consciousness, an ignorance of their true Self and Reality in the mind, life and body. It is possible by a certain psychological discipline to remove this veil of separative consciousness and become aware of the true Self, the Divinity within us and all.

Śri Aurobindo's teaching states that this One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.

But while the former steps in evolution were taken by Nature without a conscious will in the plant and animal life, in man Nature becomes able to evolve by a conscious will in the instrument. It is not, however, by the mental will in man that this can be wholly done, for the mind goes only to a certain point and after that can only move in a circle. A conversion has to be made, a turning of the consciousness by which mind has to change into the higher principle. This method is to be found through the ancient psychological discipline and practice of Yoga. In the past, it has been attempted by a drawing away from the world and a disappearance into the height of the Self or Spirit. Sri Aurobindo teaches that a descent of the higher principle is possible which will not merely release the spiritual Self out of the world, but release it in the world, replace the mind's ignorance or its very limited knowledge by a supramental Truth-Consciousness which will be a sufficient instrument of the inner Self and make it possible for the human being to find himself dynamically as well as inwardly and grow out of his still animal humanity into a diviner race. The psychological discipline of Yoga can be used to that end by opening all the parts of the being to a conversion or transformation through the descent and working of the higher still concealed supramental principle.

See also

Acintya

Atman

Aum

Bhagavan

Hinduism

Ishvara

Jiva

Monism

Mysticism

Nirguna Brahman

Para Brahman

Paramatma

Saguna Brahman

Vedanta

Yoga

Notes and references

External links

Detailed essays on Brahman at Hinduwebsite.com

Worship of the Supreme Brahman from Mahanirvana Tantra

Essays on Brahman at lawsofbrahman.com

Category:Hindu philosophical concepts Category:Singular God Category:Names of God Category:Conceptions of God Category:Sanskrit words and phrases