Brahman / ब्रह्मन्

Brahman is the Ultimate Reality —- the foundational principle that underlies and encompasses all of existence. It is not merely a deity but rather the very essence of being, the source and sustainer of the cosmos, the material and efficient cause, and the ultimate goal of spiritual inquiry and attainment. The concept of Brahman is profound and multifaceted, demanding careful exploration and contemplation.

Etymology

The term "Brahman" is derived from the Sanskrit root "bṛh" (बृह्), which signifies "to grow," "to expand," or "to be vast." This etymological root reveals the core attributes of Brahman:

• Niratiśaya-Bṛhatvam (निरतिशयबृहत्त्वम्): This translates to "unlimited greatness" or "unparalleled vastness." It signifies that Brahman is not bound by any limitations of size, time, or space. Its magnitude is infinite and absolute.
• Bṛṃhaṇatvam (बृंहणत्वम्): This means "the act of expanding," "the cause of growth," or "that which makes things grow." It describes Brahman not only as being inherently vast but also as the dynamic force responsible for the expansion and manifestation of everything in the universe. It is the creative and sustaining force behind all existence.

Brahman possesses these attributes to an immeasurable and infinite degree, exceeding any possible comparison or comprehension.

Together, these attributes convey that Brahman is not just a static entity but a dynamic, ever-present reality of boundless magnitude and creative power.

Significance

The concept of Brahman forms the central principle in Viśiṣṭādvaita Vedānta, serving as the foundational truth upon which the entire philosophy rests. Viśiṣṭādvaita affirms that Brahman is a personal God, the source of all existence, intimately connected with the world. Consequently, the relationship between Brahman, the individual self (jīva), and the world and also the nature of Brahman's qualities, are paramount. The emphasis on the identity of all existence in Brahman seeks to provide an explanation for the relation of seemingly different things. This notion resolves the apparent tension between the unity and plurality of existence, which is a core tenet of Viśiṣṭādvaita. And, since Brahman is viewed as the inner self, the individual self can have a real and loving relationship with Brahman. Moreover, the understanding of Brahman as an infinite being with infinite attributes and powers is essential for the possibility of Bhakti (loving devotion) which is the primary path to salvation taught in the Upanishads.

Key Characteristics

Personalistic: Brahman is not an abstract absolute, but a personal God with whom individual selves can have a loving, personal relationship.

Inner Self (Antaryāmin): Brahman is the inner self (antaryāmin) of all entities, including the individual jīvas and the non-sentient world, acting as both controller and support. All entities are thus dependent on Brahman as his body.

All-encompassing: All that exists, both sentient and insentient, form the body or modes of Brahman, with whom they are inseparably associated.

Supreme Reality: As the ultimate origin and support of the universe, Brahman transcends all and is unsurpassed in all respects.

Ocean of Auspicious Attributes: Brahman is not devoid of attributes; rather, Brahman is considered an ocean of countless auspicious attributes, including omniscience, omnipotence, boundless love, and freedom from imperfection.

Eternal and Unlimited: As Brahman transcends time and space, He is not subject to any limit or change.

Scriptural Support and Citations

"From which, indeed, these beings are born, by which, being born, they live, to which, going forth, they merge. Seek to know that. That is Brahman." ("yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayantyabhisaṃviśanti, tad vijijñāsasva, tad brahma") (यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्म) (Taittirīya Upaniṣad 3.1.1)

“Brahman is existence, knowledge and infinite” (satyam jñānam anantam brahma) (Taittirīya Upaniṣad 2.1) (सत्यं ज्ञानमनन्तं ब्रह्म) (Taittirīya Upaniṣad 2.1)

“From whom all this is born, by whom all this is sustained, and into whom all this is dissolved” (janmādyasya yataḥ, Brahma Sūtras 1.1.2) (जन्माद्यस्य यतः) (Brahma Sūtras 1.1.2)

"All this world is pervaded by Me as the unmanifest Being. All objects subsist in Me, not I in them. And yet objects do not abide in Me; Behold My mysterious Divine Power-Source and Support of all things yet not abiding in them" (mayā tatam idam sarvam jagad avyakta murtina, matsthāni sarvabhutāni na cāham tesu avasthita, na ca matsthāni bhūtāni pashya me yogam eswaram, bhutabrthann ca bhutastho mama ātmā bhuta bhāvana) (9.4-5).

"Focus your mind on Me, be My devotee, be My worshipper. Prostrate before Me. It is a truth that you will thereby attain Me-I solemnly promise. Abandoning all Dharmas, seek Me alone as refuge. I will release you from all sins. Do not grieve." (manmanā bhava madbhakto madyājī māṁ namaskuru, māmevaiṣyasi satyaṁ te pratijāne) (18.65)

Philosophical Context

The concept of Brahman in Viśiṣṭādvaita differs sharply from that of Advaita Vedānta. Advaita posits an impersonal, attributeless Brahman as the ultimate reality, whereas Viśiṣṭādvaita insists that Brahman is a personal God with a wealth of auspicious attributes and the sole cause of both the physical and spiritual universes. It also differs from systems like Sāṅkhya, which posits an independent primordial matter (prakṛti), and from the Nyāya system which separates the efficient cause from the material cause. Unlike these, Rāmānuja's Brahman is all-inclusive, the ground of all that is, with both the world and the individual selves completely dependent upon it for existence.

Further Discussion

The nature of the relationship between Brahman and the individual selves, and between Brahman and the world is a deep topic in Viśiṣṭādvaita. The body-soul relationship between Brahman and the universe highlights not only the dependence of all existents on Brahman, but also provides an explanation for their diverse natures. Each entity is a mode of Brahman and contributes to His glory, and, therefore is itself real. The focus on the personal aspect of Brahman, and on love for Him, as both a means and end, differentiates Viśiṣṭādvaita from other Vedāntic traditions, and enables it to offer a pathway to liberation that is based on both knowledge and devotion. It is in this loving devotional attitude that the nature of the individual self finds its ultimate fulfilment.