Significance of Brahman
Synonyms: Hinduism, Ultimate reality, Absolute, Cosmic spirit, Universal soul, Atman, Supreme reality
In German: Brahma; In Spanish: Brahma; In French: Brahma; In Finnish: Brahman; In Swedish: Brahman; In Malay: Brahman; In Portugese: Brahman; In Italian: Brahman; In Dutch: Brahmaan; In Polish: Bramin
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Brahman'
In Buddhism, Brahman can refer to the Hindu priestly caste, spiritually advanced beings, or enlightened individuals liberated from worldly attachments. It also alludes to a concept similar to primordial matter and a universal principle.
From: Mahavastu (great story)
(1) A brahman is a rich and opulent individual living in Dronavastuka, possessing vast wealth, property, and a large number of slaves and servants.[1] (2) Brahmans are mentioned as beneficiaries of King Vijitavin's liberality, receiving gifts along with recluses, the poor, and beggars, showcasing the king's wide-ranging charity.[2] (3) Disguise taken by eight thousand of these great lords.[3] (4) The individual sent by the king of Rajagriha to the king of Anga to request the bull, playing a crucial role in the narrative.[4] (5) This individual was a master of the three Vedas and taught them to his pupils, and also had a daughter named Shiri, who was the object of the young man's affection.[5]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) A spiritually advanced being; in this context, it refers to the future rebirth of Bright Eyes’ mother after her process of redemption.[6] (2) A member of the priestly caste in India, noted for practices of purity and devotion but sometimes carries deviant views.[7]
From: Shurangama Sutra (with commentary) (English)
(1) A practitioner of Brahmanism, often associated with knowledge, rituals, and spiritual authority.[8]
From: Vimalakirti Nirdesa Sutra
(1) Members of the priestly class in ancient India, often engaged in spiritual and religious practices.[9]
From: Maha Prajnaparamita Sastra
(1) An individual who addressed harmful words to the Buddha and later retracted them, praising the Buddha with eulogies.[10]
From: Lotus Sutra (Saddharma-Pundarika)
(1) To those who are to be converted by assuming this, the law is preached in this shape.[11]
From: Milindapanha (questions of King Milinda)
(1) This refers to a specific group of people, and the text mentions their interaction with Mara, and their role in the events surrounding the Blessed One's alms.[12] (2) A priestly caste in Hinduism to whom Vessantara gives his children, representing spiritual authority.[13] (3) A caste of teachers and scholars who played a role in recognizing the Bodisat's potential and future glory.[14] (4) A term denoting an enlightened being who has transcended worldly attachments and achieved liberation.[15] (5) Members of the priestly class in Hindu tradition, often associated with learning and spirituality.[16]
From: Dhammapada (Illustrated)
(1) It is a social class or caste into which Venerable Vakkali was born, representing a specific societal background.[17] (2) This term refers to the group of people who initially used Vangisa's abilities to gain money, and who accompanied him in his travels, as described in the text.[18] (3) This refers to the group of people who recognized Moonlight's special qualities and sought to use him for their own gain, traveling with him to various places.[19]
From: Mahavamsa
(1) The brahmans, skilled in sacred texts, foretold that Cittia's son would slay his uncles for sovereignty.[20] (2) A residence for the brahmans was built by the ruler in the region east of the cemetery.[21]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) A term referring to an enlightened being who has achieved a high level of spiritual wisdom, often depicted in relation to meditation.[22]
From: Jataka tales [English], Volume 1-6
(1) These, along with royal wives, princes, and Vesiyas, would give great presents to Sunanda upon the prince's return.[23]
From: Vinaya (1): The Patimokkha
(1) This is a member of the priestly caste who might send the value in barter of garments by messenger for a particular Bhikkhu, under certain conditions.[24]
From: Tattvasangraha [with commentary]
(1) The Brahman, consisting of Word-Sound, is described as unborn and imperishable, from which the whole lot of Things evolve and are clearly recognized.[25] (2) The concept of Brahman is similar to the idea of evolution from primordial matter, and the critiques leveled against the latter should be considered relevant to the former as well, as stated in the provided text.[26] (3) The ultimate reality in Vedanta philosophy, contrasted with concepts in Buddhist thinking.[27]
From: Apadana commentary (Atthakatha)
(1) Members of the highest caste in Hindu society, often associated with spiritual knowledge and priesthood.[28]
Hindu concept of 'Brahman'
Brahman, in Hinduism, is the ultimate reality, cosmic spirit, and source of all existence. It's the essence of the universe, beyond comprehension, yet attainable through knowledge and devotion, representing the Self of everything.
From: Taittiriya Upanishad Bhashya Vartika
(1) Brahman, the absolute, the real, is essential, as neither negation nor any illusory appearance can be conceived without its connection to it, according to the text.[29] (2) Brahman is the ultimate reality, and the text explores the question of whether it can be attained by both the ignorant and those with knowledge, ultimately asserting that knowledge is essential for its attainment.[30] (3) It is conceived as the cause of everything, and the entire world of diversity has no real existence apart from it.[31] (4) Brahman is the ultimate reality that saving knowledge reveals, leading to the understanding that ignorance and its effects are not separate from the non-dual Self, thus rendering them powerless.[32] (5) The ultimate reality, the supreme being, or the absolute principle underlying all existence in certain philosophical traditions.[33]
From: Brahma Sutras (Shankaracharya)
(1) All manifoldness of character has to be denied of this. Mentions of eating and so on, means only the absence of all pain in general, and aims at glorification.[34] (2) The text mentions the "Brahman" in relation to the knowledge of the True, with the phrase 'Whosoever knows this great glorious first-born as the true "Brahman".'[35] (3) Brahman is said to contain the distinction of individual Selfs and the highest Self, suggesting that it may produce various effects, much like the earth that produces minerals.[36] (4) According to the text, 'Brahman' is considered the Immortal and the Self, differing from names and forms, encompassing the entire world of effects, and being the ultimate reality.[37] (5) An ultimate reality or supreme being, which is considered a more plausible candidate for the abode due to specific reasons and supporting evidence.[38]
From: Brahma Sutras (Ramanuja)
(1) This is referenced in connection to knowledge, suggesting that the fruits of good deeds, even desirable ones, may be seen as antagonistic to understanding of it.[39] (2) The qualities stated in the text are possible in it. These qualities define its unique attributes and characteristics, differentiating it from everything else in nature.[40] (3) A key concept whose distinctions cannot be negated by interpreting a specific phrase, as that interpretation would render the discussion pointless and illogical.[41] (4) Brahman's nature is distinct from the individual soul and other Selves due to the declaration of difference, as explained in the chapter which starts with the words 'From that same Self there sprang ether'.[42] (5) It is designated by terms denoting the individual soul. If the individual were a mere effect, its liberation would involve returning into its substance, similar to the refunding of material elements. This would render the performance of acts leading to liberation meaningless.[43]
From: Vivekachudamani
(1) The ultimate reality, the supreme cosmic power or principle, the absolute truth, representing the source and essence of all existence and the universe.[44] (2) Brahman is identified as the ultimate reality or essence, it is unchanging and fundamental, and the perfect knower embodies Brahman always and nothing else.[45] (3) Brahman is described as serene, pure, supreme, and the One without a second, representing the ultimate reality to which 'Tattvamasi' refers.[46] (4) According to the verse, 'Brahman' encompasses all these qualities, representing the ultimate reality, the supreme consciousness, and the absolute truth that underlies all existence.[47] (5) It is identified as the Ideal, referencing Mundaka II. ii. 3-4, and represents a state of perfect focus or ultimate reality.[48]
From: Brahma Sutras (Shankara Bhashya)
(1) Brahman refers to the ultimate reality or supreme being, and the text distinguishes between practices aimed at realizing Brahman and those focused on fulfilling specific desires.[49] (2) It is identified as the First Cause, and nothing else holds this position, according to the scriptural interpretations provided.[50] (3) It is one without a second, all-pervading, and described in scriptural statements. Texts describing it as a bank are not to be taken literally, and it is not limited.[51] (4) According to the Upanishads, it is the only reality, described as Existence-Knowledge-Bliss Absolute, and is identical with the individual soul.[52] (5) This entity is described as formless, self-effulgent, without difference, and one without a second.[53]
From: Chandogya Upanishad (english Translation)
(1) Even the lowest truth is Brahman, according to the explanation, and one can meditate on memory as Brahman, though it is important not to stop there in the pursuit of knowledge.[54] (2) Within this discourse, Brahman is described as having a foot comprised of four parts, these parts collectively constitute a larger, unlimited entity that is fundamental.[55] (3) Brahman has four feet, with speech being one of them, and can be understood through the words and teachings one hears, leading to a greater understanding of Brahman.[56] (4) It is identified as the person seen in the eye, indicating a fundamental aspect of that being's nature. It includes everything and is often referred to as the three Vedas. It is in the sun, in the human body, and in the planets.[57] (5) 'Brahman', specifically in the form of pranava, was stimulated by secret directions, leading to the emergence of fame, vitality, the power of the organs, energy, and the essence of food.[58]
From: Thirty minor Upanishads
(1) Brahma was engaged in meditation upon it when Narada and the rishis arrived at satyaloka seeking knowledge about sannyasa.[59] (2) Brahman is described as unthinkable, undifferentiated, endless, and immutable, and its true nature is cognized through the forms of Gods.[60] (3) The ultimate reality in Hindu philosophy, often regarded as the source and essence of the universe.[61] (4) The ultimate reality or cosmic spirit that encompasses everything perceived as reality.[62] (5) The ultimate reality or universal spirit that is omnipresent and the source of all.[63]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) "Brahman" is the Effulgent Being whose desires are always fulfilled, making the idea of creation for any purpose whatsoever invalid and impossible.[64] (2) Brahman is described as birthless, free from sleep and dream, without name and form, ever-effulgent, and omniscient, representing the ultimate reality and the subject of discussion.[65] (3) The very nature of the ultimate reality, and those who see the mind and sense-organs as identical to this, experience fearlessness and peace naturally, without the need for mental control or effort.[66] (4) This refers to the ultimate reality and is beyond time, space, and causality, and is ever incomprehensible through any empirical means and is the eternal subject having no object through which one can comprehend it.[67] (5) The ultimate reality, which the Jiva relates to and worships, and which is described as eternal and unchanging, with the phenomena of birth and death being mere illusion according to the Knower of Truth.[68]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The original source, the highest, from which the world originates, becomes absorbed, and lives; it is undifferentiated and perceived as one without a second.[69] (2) The text describes Brahman as located in the Lotus of the Heart, and mentions that meditating on it allows one to go out at death through the artery in the Head.[70] (3) It is not conditioned by time as measured by sunrise and sunset, it is eternal and unborn[71] (4) In the context of Rik and allied things, it stands for the Three Vedas, according to the provided text.[72] (5) It is extremely incomprehensible and is located within the heart, serving as the core of the Sombre, and represents the uncreated and eternal region that is obtained through spiritual practices.[73]
From: Brihadaranyaka Upanishad
(1) Brahman is the entity the organs went to when disputing over their greatness, asking which among them was the Vasishtha, which the text clearly mentions.[74] (2) This is immediate, direct, and the self within all; the term refers to the vastest and is identical with the self familiar to all.[75] (3) When a man thinks he will die, he says to his son, ‘You are Brahman, you are the sacrifice, and you are the world.’[76] (4) Brahman is described as the Supreme Self or the ultimate reality, existing in both a gross and subtle form, and embodies the nature of truth.[77] (5) The ultimate reality or cosmic spirit, which can be known through understanding the Sutra and the Internal Ruler.[78]
From: Taittiriya Upanishad
(1) Brahman, according to the text, is Bliss (Ananda) and the source of supersensuous pleasure, often referred to as the Supreme ‘Rasa’ or Flavour, representing essence, immortality, Bliss, and Joy.[79] (2) Brahman is the Self (Atman), and the Shruti speaks of the knower of Brahman attaining the Supreme End, indicating the ultimate reality and goal of spiritual attainment.[80] (3) Brahman is the cause of existence, enjoyment of bliss, vital functions, the fearless state, and existence of fear, as well as the source of akasha.[81] (4) Knowing this concept makes one all, and not even Devas can throw obstacles in the way of a man becoming all when he knows the real nature of this concept.[82] (5) It is behind all the illusory selves from the Annamaya down to the Anandamaya and is one’s own true Inner self.[83]
From: Kena upanishad (Madhva commentary)
(1) Brahman, according to the provided content, is an aspect that is specifically called Aniruddha, representing a particular facet of the divine.[84] (2) It is the ultimate reality or Supreme Being, distinct from the jiva and the controller.[85] (3) Brahman is the subject of thought and realization, and it is understood differently depending on the perspective of the individual, which can be understood by the difference between the knower, the knowledge, and the known.[86] (4) The ultimate reality or absolute principle in Hindu philosophy, of which all beings are manifestations.[87] (5) The Supreme reality or true essence that is to be known for attaining spiritual liberation.[88]
From: Kena Upanishad with Shankara’s Commentary
(1) The supreme Self, the knowledge of which is the subject of the Upanishad, already explained to the disciple, and is also the supreme Pramatman.[89] (2) It is perceived as an object by the mind through volition and recollection, illustrating its nature.[90] (3) The omnipotent Lord is Brahman, as indicated by the woman's statement, which Indra realized through her words and the defeat of the Asuras.[91] (4) This is the subject of discussion, and the illustration is used to explain it, as it is explained by something that does not exist.[92] (5) A concept described in the text as that which should be understood beyond ordinary worship.[93]
From: Katha Upanishad with Shankara’s Commentary
(1) The Brahman is identified as the Purusha who remains awake when all else sleeps, creating perceptions, and is considered pure and immortal, upon which all worlds depend.[94] (2) The subject that is explained, the understanding of which leads to the end of samsara, and its absence results in the atman's continued journey after death.[95] (3) The ultimate reality or consciousness that is not easily knowable and is distinct from the physical body, likened to the king of the city.[96] (4) The ultimate reality or source from which all existence springs, described as pure, immortal and true.[97] (5) The ultimate reality or cosmic spirit in Hindu philosophy that cannot be perceived through speech, mind, or senses but is known as the origin of the universe.[98]
From: Mundaka Upanishad with Shankara’s Commentary
(1) The source of all created things, it increases in size and becomes distended with a desire to create the world, similar to a seed sending out a sprout.[99] (2) Brahman is the entity always manifesting himself in the lotus of the heart in the form of intelligence, which is also known as Brahmapure as mentioned in the provided text.[100] (3) The ultimate reality or cosmic spirit that is to be realized and united with; referred to as the mark that the Atman aims to become one with.[101] (4) The ultimate reality or cosmic spirit into which the Atman is said to enter or unite.[102] (5) The Brahman is the ultimate reality that is described as the source of light and illumination that cannot be illumined by lesser lights.[103]
From: Kathopanishad (Madhva commentary)
(1) The ultimate reality in Hindu philosophy, which transcends the physical form and is often linked with knowledge and liberation.[104] (2) The Supreme reality or consciousness from which all existence emerges and into which it resolves.[105] (3) The ultimate reality and source of the universe in Vedantic philosophy, considered distinct from individual souls.[106] (4) The Supreme Absolute or ultimate reality that transcends creation and remains unaffected by the actions and states of the Jiva.[107]
From: Isopanisad (Madhva commentary)
(1) "Brahman" is neither agitated nor active, according to some, but this idea is not consistently explained within the verse.[108] (2) The ultimate reality or cosmic spirit in Hindu philosophy that is the source of everything and is portrayed as eternal and unchanging.[109] (3) The ultimate, unifying reality that is considered one in all, transcending individual differences among beings.[110]
From: Mundaka Upanishad (Madhva commentary)
(1) The source of all beings, described as invisible, unseizable, without genus or species, all-powerful, eternal, all-pervading, and extremely subtle.[111] (2) The highest home of Brahman, in which abides the All, shines forth in the heart and gives salvation, with the wise worshipping the Purusa and attaining this pure state.[112] (3) The universal spirit or consciousness which is described as being all-pervading and can manifest in different forms.[113]
From: Mandukya Upanishad
(1) It is described as void of fear and possessing the illumination of jnana all around, according to the text provided.[114] (2) The ultimate reality in Hindu philosophy, characterized by attributes of being unborn, formless, and omniscient.[115]
From: Prashna Upanishad with Shankara’s Commentary
(1) The ultimate, undecaying reality or spiritual goal towards which the practices and sacrifices are directed.[116] (2) Brahman is the ultimate reality or cosmic spirit in Hindu philosophy, of which the atman is a part.[117]
From: Mandukya Upanishad (Madhva commentary)
(1) The ultimate, formless reality that is considered unchanging and free from modifications.[118] (2) The Great entity referred to in the discourse as the origin and manifestation of all forms of existence.[119]
From: Prashna Upanishad (Madhva commentary)
(1) Dwelleth in the Sushumna, where Udana carries the sacrificer daily.[120]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The Brahman is described as the whole, encompassing both the visible and the invisible, and it is the source from which Hiranyagarbha was born; even when the Universe is absorbed, the Brahman remains.[121]
From: Mahabharata (English)
(1) Brahman is a subject of discourse between a preceptor and his disciple, with the disciple seeking to understand the highest good and the path to achieving an identity with Brahman.[122] (2) Brahman is the puissant Grandsire who showed himself unto Mahadeva and addressed him, requesting that the deities yield Mahadeva a share of the sacrificial offerings and that Mahadeva withdraw his wrath.[123] (3) Brahman is depicted as a puissant figure who appeared to the kine at the end of their austerities, granting them the boons they desired, thus fulfilling their wishes.[124] (4) He himself, for the protection of the world and for establishing the duties of different individuals, sent down (or created) Chastisement. There is another kind of Vyavahara arising out of the dispute of litigants which also has sprung from this.[125] (5) A high-souled deity who offered adorations to Sankara and spoke words for the benefit of the universe.[126]
From: Laghu-yoga-vasistha
(1) Brahman is full of all potencies, and those who cognize it in their hearts will be protected by guardian angels, and the lily of Brahman will bloom when Ahankara is gone.[127] (2) Brahman is the one partless reality, whose feet Prahlada began to worship, illustrating a shift from worldly pursuits to spiritual devotion and unity.[128] (3) The ultimate reality or absolute consciousness from which all existence arises and merges back into.[129] (4) The ultimate, unchanging reality in Hindu philosophy, often equated with the highest consciousness or divine essence.[130] (5) The ultimate reality, absolute consciousness that pervades all existence, representing the highest truth in the spiritual hierarchy.[131]
From: Markandeya Purana
(1) A distinguished individual learned in the Veda, a yogi, or someone who knows the Veda, and is worthy of invitation to a shraddha.[132] (2) The brahmans were attacked by the wicked Nagas, but they were later restored to life, resolving the conflict and bringing about reconciliation.[133] (3) A wifeless man is not fit for his own works, be he brahman or kshatriya, vaishya or even shudra.[134] (4) If a man recites the hymn with faith at a shraddha, standing in front of them as they feast, that shraddha shall undoubtedly become imperishable.[135] (5) A brahman is addressed by Markandeya, who appropriately describes the river Ganges and the countries according to their arrangement in Jambudvipa.[136]
From: Ramayana of Valmiki (Griffith)
(1) The Brahman is addressed by the queens, and he holds the power to grant their wishes regarding the number of sons they will bear, influencing the lineage of King Sagar.[137] (2) Vashishtha and his Brahmans waited at the gate to consecrate the king's son, urging the king to give his decree.[138] (3) Brahmans, a group of individuals, responded to the king's mandate with honor and promised to obey, supporting his plan and expressing their approval.[139] (4) Brahmans are depicted as good and wise individuals who are called to a banquet, and they are described as being equal to the Gods and disdainful of certain offerings.[140] (5) A caste to whom the Warrior caste paid reverence, indicating a hierarchical social structure with established roles.[141]
From: Vishnu Purana
(1) Brahmans are to be fed for as many days as the mourner pleases, as the soul of the defunct derives satisfaction from their entertainment, as described in the text.[142] (2) They are at the head of the four castes and are supported by the rains, along with the Vedas, the residences of the gods, and the tribes of animals.[143] (3) This is a person who should be fed at ancestral ceremonies, and should be one studied in various triplets of the Rich and Yajur Vedas.[144] (4) One of the four castes, whose duties include making gifts, worshipping the gods with sacrifices, studying the Vedas, and promoting the good of others.[145] (5) The Brahman's wife, furious with wrath, then addressed the Raja, and said, “Since you have barbarously disturbed the joys of a wedded pair, and killed my husband, your death shall be the consequence of your associating with your queen.”[146]
From: Anugita (English translation)
(1) This refers to the grandsire, who was born first, and is the lord of all creatures; declares that all the life-winds are greatest and support one another.[147] (2) It is described as the highest object of knowledge, something that Arjuna is interested in learning about.[148] (3) The ultimate reality or cosmic spirit in Hindu philosophy, often referred to as the source of all existence.[149] (4) Brahman is the ultimate reality or the supreme cosmic spirit, which is described as greater than anything else and achievable through purity and understanding.[150] (5) The ultimate reality or spiritual source in Hindu philosophy, often identified with the universal consciousness or soul.[151]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) The ultimate reality or the all-pervading spirit in Vedantic philosophy, which is eternal and beyond the illusions of the visible world.[152] (2) The eternal, unchanging reality in Vedanta, seen as the ultimate source of all existence and unity among all beings.[153] (3) The ultimate reality or cosmic spirit in Hindu philosophy which the self (Atman) seeks to realize.[154] (4) The ultimate reality or cosmic spirit in Hindu philosophy, often discussed in relation to the self (Atman).[155] (5) The ultimate reality or cosmic spirit in Hindu philosophy, with whom the individual soul (Atman) aspires to realize its oneness.[156]
From: Devi Bhagavata Purana
(1) Brahman is the ultimate reality, described as one and secondless, and the text explores the relationship between the Devi and Brahman, questioning their duality or oneness.[157] (2) The ultimate reality in the universe, transcending the duality of male and female, embodying the essence of both.[158] (3) The ultimate reality or cosmic spirit, encompassing all existence and beyond.[159] (4) An honorific for a learned person or a priest in Hinduism, revered for their spiritual knowledge.[160] (5) The ultimate reality or absolute principle that exists as the sole essence beneath apparent diversity.[161]
From: Harivamsha Purana
(1) The Brahman described the great and illustrious family to Janamejaya, highlighting its virtues and capability of conferring the three-fold objects of life through various literary devices.[162] (2) The ultimate reality or absolute principle, from which all existence originates, is identified as emanating from Krishna.[163] (3) The ultimate reality or cosmic spirit in Hindu philosophy, which Brahma is said to be the master of.[164] (4) The spiritual and priestly class in ancient India, to whom Janamejaya posed questions.[165] (5) The supreme, omniscient universal spirit that is devoid of qualities and manifests as various forms and entities within the universe.[166]
From: Yoga Vasistha [English], Volume 1-4
(1) The ultimate reality or world spirit in Hindu philosophy, which is distinct from social identities or roles.[167] (2) Symbolizing phases of life—childhood, youth, and old age; characters invited for the princes' meal.[168] (3) A higher state of existence characterized by spiritual elevation and the pursuit of divine truth.[169] (4) Members of the priestly caste in Hindu society, often engaged in religious duties and rituals.[170]
From: Bhagavadgita
(1) The ultimate reality or universal spirit in Hindu philosophy, which one aims to realize or merge with.[171] (2) The ultimate spiritual reality or consciousness that one strives to realize and unify with.[172] (3) A key philosophical term in the Bhagavadgita used to denote the ultimate reality or cosmic spirit, with variations in its interpretation throughout the text.[173] (4) The supreme, the indestructible, and the ultimate reality.[174]
From: Sanatsujatiya (English translation)
(1) The ultimate reality or cosmic spirit in Hindu philosophy, often discussed in the context of the Sanatsujatiya.[175] (2) The ultimate reality or cosmic spirit that is the source and support of the universe.[176] (3) The ultimate reality or spiritual truth in Hindu philosophy, which is sought through devotion and understanding of the Vedas.[177]
From: Bhagavad-gita Mahatmya
(1) The one who uttered the words at the end of the Vedic words.[178] (2) Refers to the ultimate reality in Hinduism, often invoked in praises and spiritual context.[179] (3) The highest spiritual reality that Satyatapas fixed his mind upon during his penance.[180]
From: Ramayana of Valmiki (Shastri)
(1) The unmanifest, eternal and imperishable source from which the creation of the dynasty begins.[181] (2) The ultimate reality or cosmic spirit into which all is consumed and absorbed at the end of the Krita Yuga.[182]
From: Gautami Mahatmya
(1) The ultimate reality that Datta seeks to realize, prompting him to ask his father, Atri, for guidance.[183] (2) A concept representing a universal spirit or the ultimate reality, which is tied to the act of gifting medicinal herbs.[184]
From: Garuda Purana
(1) It is designated as the head, symbolizing the ultimate reality and supreme consciousness associated with the sacred verse.[185]
From: Bharadvaja-srauta-sutra
(1) A spiritual teacher or priest who guides rituals and oversees sacred ceremonies.[186] (2) Another priestful role in the ceremony associated with particular goblets.[187] (3) A spiritual figure or authority that is called upon during the rituals for blessings and guidance.[188] (4) A supreme spirit or absolute reality, cited in the context of the blessings or curses invoked in rituals.[189] (5) A priestly figure in the sacrificial context, who has an integral role in performing and guiding the rituals.[190]
From: Manusmriti with the Commentary of Medhatithi
(1) This is the ultimate reality, the attainment of which is the reward, according to some interpretations, and is associated with the performance of compulsory duties.[191] (2) Those conversant with this are considered to be a type of Brahmanas, according to Prajapati, and are conducive to the accomplishment of the Shraddha.[192] (3) Union with this is reached by means of the 'Mouth' and the beginning of it, i.e. the Veda.[193] (4) The supreme being is described in the Vedantic Upanishads, and the preceptor is the image of Brahman, representing the ultimate reality and a significant concept.[194] (5) The supreme reality or ultimate truth in Hindu philosophy that represents the concept of unity and highest bliss.[195]
From: Asvalayana-grihya-sutra
(1) Brahman is a deity that is satiated, as described in the provided text. It is included in a list with Prajapati, the Vedas, and the gods.[196] (2) The ultimate reality or spiritual force that is invoked as the comprehensive protective covering in the sacrificial offering.[197] (3) A sacred concept or deity receiving offerings during sacrifices.[198] (4) A priestly role associated with the chanting of mantras during sacrifices, symbolically connected to spiritual and cosmic elements.[199] (5) The ultimate spiritual reality or cosmic principle in Hindu philosophy, which is invoked for growth and increase.[200]
From: Hiranyakesi-grihya-sutra
(1) The Brahman is referenced in the formulas recited by the teacher, where the student is placed in various elements within "the Brahman", indicating a connection to ultimate reality.[201] (2) Brahmans are served food, and their blessings are sought before one discharges himself of his vow, highlighting the importance of community and blessings in the process.[202] (3) The ultimate reality and source of the universe, often viewed as the highest universal principle in Hindu philosophy.[203] (4) The ultimate reality or cosmic spirit in Hindu thought, emphasizing the connection of the rituals to higher spiritual power.[204] (5) A spiritual concept representing the ultimate reality; invoked through prayers for blessings and protection.[205]
From: Paraskara-grihya-sutra
(1) The ultimate reality or cosmic spirit in Hindu philosophy, often invoked in rituals.[206] (2) A priest who performs rituals and mediates between humans and the divine.[207] (3) A religious figure who is invited to participate in and officiate at the sacrificial ceremonies.[208] (4) A supreme cosmic spirit or force that is invoked for its collective power among the participants.[209]
From: Sankhayana-grihya-sutra
(1) The ultimate reality and spiritual source in Hindu philosophy that is revered and acknowledged in rituals.[210] (2) The ultimate reality in Hinduism, associated with the lunar mansion Abhijit.[211] (3) A supreme being or cosmic spirit in Hindu philosophy, to whom invocations in Vedic texts are often addressed.[212]
From: Baudhayana Dharmasutra
(1) The ultimate reality or cosmic spirit in Hindu philosophy, towards which ascetics and practitioners aspire.[213] (2) Followers of the highest varna in Hindu society, whose teachings and customs are often recorded and analyzed in texts like the Dharma-sutra.[214]
From: Vasistha Dharmasutra
(1) The overarching spiritual essence or reality in Hindu philosophy.[215]
From: Gautama Dharmasutra
(1) The ultimate reality or cosmic spirit in Hindu philosophy, representing the source of all existence and consciousness.[216]
From: Gobhila-grihya-sutra
(1) A member of the priestly class in Hindu society, responsible for officiating rituals.[217]
From: Khadira-grihya-sutra
(1) The priest or the person to whom the remnants of the offerings should be given.[218]
From: Brihad Bhagavatamrita (commentary)
(1) It is pure spirit, representing the ultimate reality or divine essence, suggesting an embodiment of spiritual substance and transcendental nature.[219] (2) It is described as only blissful but not the origin of bliss, unlike Shri Krishna.[220] (3) This is the ultimate support of the formless, everlasting immortality, and unalloyed happiness, and is like rays emanating from the fire of the lotus feet.[221] (4) The ultimate spiritual reality from which the Supreme Lord emanates, beyond material attributes.[222] (5) The ultimate reality, described as nirguna (without qualities), nihsanga (without attachment), nirvikara (unchangeable), and niriha (desireless).[223]
From: Garga Samhita (English)
(1) The ultimate reality or spiritual essence in Hindu philosophy, synonymous with the concept of the Supreme.[224] (2) The ultimate reality or cosmic spirit in Hindu philosophy.[225] (3) The Supreme Personality of Godhead, regarded as the greatest existence.[226] (4) A term used to refer to a learned and revered individual, often a priest or spiritual teacher, who imparts knowledge and wisdom.[227] (5) A term in Indian philosophy that refers to the ultimate reality or cosmic spirit.[228]
From: Chaitanya Bhagavata
(1) The indifferent ultimate reality according to the impersonalists, who may neglect the significance of material forms.[229] (2) One of the names used to describe the Absolute Truth, representing the impersonal aspect of the divine which some thinkers fail to reconcile with personal aspects.[230] (3) The ultimate reality or absolute existence, which is realized by those who are transcendently situated.[231] (4) The impersonal aspect of the Supreme, viewed by some as devoid of individuality, devotion, and aversion.[232] (5) The ultimate reality in impersonal philosophy that some living entities strive to understand or attain.[233]
From: Sri Krishna-Chaitanya
(1) The ultimate reality in Vedantic philosophy; its knowledge is often confused with materialistic ideologies.[234] (2) The ultimate entity in advaita-vada, regarded as eternal, changeless, and the cause of all cognizable principles.[235] (3) The ultimate reality or absolute truth that individual souls seek to understand and realize their relationship with through various spiritual practices.[236] (4) The ultimate reality that encompasses everything, with which the individual soul (jiva) has a complex relationship of both unity and difference.[237]
From: Bhakti-rasamrta-sindhu
(1) "Brahman" is presented as being one entity with the personal form of the Lord, suggesting a unified and inseparable nature between the impersonal and personal aspects of divinity.[238] (2) In this context, the ultimate reality or cosmic spirit with which one identifies upon achieving enlightenment.[239]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The ultimate reality or universal spirit in Hindu philosophy, encompassing both sentient beings and non-sentient matter.[240] (2) The highest reality in Indian philosophy, characterized by omnipotence and compassion.[241]
From: Satapatha-brahmana
(1) This is described as the self-existent, representing the ultimate source of creation and deserving of reverence, being the origin from which Prajapati received knowledge.[242] (2) It is represented by the Palasha, which leads the deceased to the heavenly world.[243] (3) The sacrifice is guarded from the south by this. Twelve heifers with first calf are given to this person.[244] (4) The fourth layer is the Brahman, and Agni is also the Brahman, while the fifth layer serves as the soil-cover of that fourth layer during the ritual.[245] (5) The 'Brahman' is described as a learned individual who is considered the strongest and may sit on the south side, and the text also mentions the Brahman of the gods, Brihaspati.[246]
From: The Sarva-Darsana-Samgraha
(1) The ultimate reality and source of all existence in Hindu philosophy, often characterized by its formless, infinite nature.[247] (2) The ultimate reality or universal spirit in Hindu philosophy, representing the essence that all words aim to denote.[248]
From: Kathasaritsagara (the Ocean of Story)
(1) A Brahman undergoes the upanayana ceremony, which elevates him from a Shudra and marks his entry into the Twice-born, enabling him to marry and perform essential religious ceremonies.[249] (2) A Brahman was being led off to the place of execution so that he might be put to death, according to the provided information.[250] (3) They were sent by King Yashodhana to see if Unmadini had auspicious marks, but they falsely reported she had inauspicious marks.[251] (4) Two young men encountered by Naravahanadatta, who mistake him for the God of Love and ask about Rati.[252] (5) A person who suddenly died of a fever at the age of sixteen, causing his parents to lament and refuse to let him be taken away to be burnt.[253]
From: Yoga-sutras (Vedanta Commentaries)
(1) The universe is called its wheel, and realizing identity with it stops one's revolving on this wheel.[254] (2) The ultimate reality or universal spirit representing the source of existence and consciousness.[255] (3) The universal aspect of Reality in Vedanta philosophy, encompassing all existence and the essence of divinity.[256] (4) The ultimate Reality, considered to be without attributes, and not properly said to create, sustain, or dissolve.[257] (5) The ultimate reality or cosmic spirit in Hindu philosophy that spiritual seekers strive to realize.[258]
From: Shat-cakra-nirupana (the six bodily centres)
(1) The ultimate reality or cosmic spirit in Hindu philosophy, often identified with the highest form of consciousness.[259] (2) The ultimate reality or consciousness that the Sushumna leads towards during the spiritual ascent.[260] (3) The ultimate reality or cosmic spirit referred to by some as the source of all existence.[261] (4) The changeless essence associated with the Nirvana-Shakti and the ultimate reality.[262] (5) The ultimate reality or source from which Ama-kala and the continuous stream of nectar flow, embodying the essence of divine existence.[263]
From: Vakyapadiya of Bhartrihari
(1) A concept where even a particular manifestation is not beyond its all-comprehensiveness, nor is it different from another.[264] (2) The ultimate reality, analogous to gold in ornaments, is considered eternal and not distinct from the fundamental sound principle, being the signified (vacya) of all words, which are its signifiers (vacakas).[265] (3) The subject of the chapter, specifically related to the 'Collection of Traditions'.[266] (4) The ultimate reality or universal essence that is denoted by all words and understood through both jati and dravya.[267] (5) The ultimate reality or cosmic spirit in Indian philosophy, which is discussed in relation to Time and power.[268]
From: Shakti and Shakta
(1) Brahman is one of the twin principles called Purusha, Shiva by the Samkhya, Mayavada Vedanta and Shaktivada of the Shakta Agama.[269] (2) Brahman is referred to as mindless (Amanah), transcending mental processes and being the ultimate source of all consciousness, feeling, and experience.[270] (3) The ultimate reality or consciousness in Indian philosophy, recognized as being both the source and essence of all existence.[271] (4) Brahman denotes the ultimate reality in Hindu philosophy, representing the formless, unchanging essence that underlies all existence.[272] (5) The highest divine principle in Indian philosophy, often associated with the concept of a universal soul or ultimate reality.[273]
From: Manasara (English translation)
(1) Brahmans are a social class whose buildings should have bases with a height of four cubits, according to the text's architectural guidelines.[274] (2) Brahmans are mentioned in the context of dwelling houses, where the text specifies that the doors in their houses should be constructed on the left of the middle line across the length of the house.[275] (3) They are a group of people for whom the Samakarna is fit for, and all the phalli may be made for them.[276] (4) These people's houses should be situated in the west.[277] (5) The Brahmans are a group for whom swings should be made with four chains, by joining them with one another at the top, along with the gods, the Kshatriyas, and others.[278]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This is the caste associated with Venus and Jupiter, representing a social structure within the astrological context.[279] (2) This is a person who is qualified for learning the science, and this person is also desirous of understanding the results of the year and answers to questions.[280] (3) These individuals are described as being versed in grammar, and they are also the ones who rendered the treatise into Sanskrit.[281] (4) The Brahmans are the group to which Shri Mishra Caturbhuja belongs, indicating his affiliation.[282] (5) If Venus and Jupiter are in the ascendant, the meal is in the home of this person, according to the text, indicating the social setting of the meal.[283]
From: Brihat Samhita
(1) According to the provided text, Brahman is one of the deities to whom the Vedic hymns are addressed during the propitiatory ceremony.[284]
From: Bharadvaja-srauta-sutra
(1) The text extensively mentions the Brahman, including the Brahman's portion, formulas addressed to the Brahman, and the role of the Brahman in protecting the sacrifice, indicating a central figure in the ritual.[285] (2) The Adhvaryu calls upon this person before sprinkling the Mahavedi and the Barhis.[286] (3) The seat of the Brahman is to be addressed with a specific formula, indicating its importance in the ritual, and it is associated with heaven and light.[287] (4) This person receives a specific dakshina, designed to prevent them from considering other offerings, as part of the ritual.[288] (5) The Brahman is the recipient of a four-year-old cow from the individual who is going to dispose of the Pravargya.[289]
From: Kautilya Arthashastra
(1) A member of the priestly class, who, if they commit similar treasonous acts, shall be drowned as punishment.[290] (2) A class of priests and scholars in ancient Indian society, who are to be provided with forests for religious activities and learning.[291] (3) A caste of individuals to whom special rules apply concerning the sale or mortgage of gifted or Brahmadeya lands.[292]
From: Hitopadesha (English translation)
(1) The Brahman is a character in the story who, similar to the Camel, was unaware of the malicious intent of others, highlighting themes of trust and deception.[293] (2) A priestly class in the caste system, who is recognized for their wisdom, but also subject to deception, as illustrated in the narrative.[294]
From: Parama Samhita (English translation)
(1) A term used for individuals engaged in the pursuit of knowledge and understanding of the divine.[295] (2) A term used to refer to the ultimate reality or the cosmic spirit that is the foundation of all existence.[296] (3) A member of the priestly class in Hindu society responsible for conducting religious ceremonies.[297]
From: Natyashastra (English)
(1) According to the text, one of the three Mandalas should be assigned to Brahman, highlighting Brahman's importance in the ritualistic context.[298] (2) The ultimate reality or cosmic spirit from which the Natyashastra originates, seen as a source of knowledge and drama.[299]
From: History of Indian Medicine (and Ayurveda)
(1) A member of the priestly caste in Hindu society, often associated with spiritual and academic roles.[300]
Jain concept of 'Brahman'
In Jainism, Brahman can refer to knowledgeable figures, members of the priestly class, or individuals playing key roles in narratives. It also alludes to concepts of purity, dharma, and even ultimate reality.
From: Trishashti Shalaka Purusha Caritra
(1) Brahmans are a group for whom an oblation was prepared by Jamadagni for his wife to eat, but she gave it to her sister, affecting their sons' fates.[301] (2) A group that Subhuma eradicated twenty-one times, indicating they held a position of influence or authority that was repeatedly challenged.[302] (3) Individuals with the triple staff who were present at the event involving the wooden box, alongside other ascetics.[303] (4) The husband of a woman who was looking at herself in a mirror, he told his wife to give alms.[304] (5) Brahmans, along with bards, recited blessings during Sagara’s coronation.[305]
From: Sutrakritanga (English translation)
(1) The ultimate reality or cosmic spirit in various philosophical systems, often associated with liberation.[306]
The concept of Brahman in local and regional sources
Brahman encompasses both the ultimate reality/cosmic spirit in Hindu philosophy and members of the priestly caste. It's the source of existence, knowledge, and bliss, sought through spiritual understanding and rituals.
From: Bhaktavijaya: Stories of Indian Saints
(1) An individual who experienced amazement upon hearing a conversation regarding a dining deity and a soiled garment.[307] (2) The Brahmans, who considered themselves the highest class, initially refused to clap their hands at Ganeshnath's order due to his perceived lower caste, but they later repented and clapped.[308] (3) A noble individual who acknowledged the power of devotion and requested a devotee to return, recognizing the extraordinary event witnessed involving deities dining.[309] (4) God instructed Gomai to make cakes from the flour and give them to the Brahmans on the twelfth day, indicating a specific ritualistic offering.[310] (5) Brahmans are members of the highest Hindu caste, to whom the speaker gave money, garments, and ornaments after praising God.[311]
From: The Complete Works of Swami Vivekananda
(1) The text describes that the light of Brahman within gleams during a spiritual tempest, and then the vision of diversity makes room for the infinite realization of Brahman everywhere.[312] (2) It is the foundation upon which everything depends, and only by truly grasping this truth can individuals attain any reality.[313] (3) "Brahman" is identified as the essence and reality of all knowledge, with all manifestations as knower, knowing, and known being mere imaginings in Brahman, according to Shankara's philosophy.[314] (4) Brahman is mentioned in the context of realizing oneness with it, indicating a spiritual goal of achieving unity with the Universal through deep-seated spirituality and expanding one's heart.[315] (5) The text states that we are it, we are immortal knowledge beyond the senses, and we are Bliss Absolute, beyond freedom and bondage.[316]
From: Triveni Journal
(1) A concept that is easy to say one is, but difficult to experience, requiring the aid of images to help discerning seekers find the presence of the spiritual in the physical, representing the ultimate reality and the goal of spiritual realization.[317] (2) The Brahman, also referred to as The Eternal, is the ultimate reality or divine essence that Siddhartha seeks to realize through his experiences and spiritual journey.[318] (3) Brahman is mentioned in the context of breaking the bondage of duality, hinting at a comparative study of the microcosm and macrocosm leading to the absolute, in the spirit of enquiry into the meaning of the Mahavakyas.[319] (4) The source of a living spark within humans, from whose fiery body humans originate. It suggests that humans possess inherent heat and energy.[320] (5) This is described as the Universal Divine Spirit, an absolute, infinite, impersonal, and indescribable entity, representing a central concept in the Upanishads.[321]
From: Folklore of the Santal Parganas
(1) A thin man sent by the father of the princess to find the owner of the long hair, representing wisdom and tradition.[322] (2) A member of the highest Hindu caste, traditionally associated with priesthood and scholarship.[323] (3) A member of the highest caste in Hindu society, known for their religious and spiritual duties.[324] (4) A religious figure who advises the Raja to gather mangoes to induce his wives to bear children.[325] (5) A spiritual figure who came from the west and performed wonders, leading to astonishment among the villagers.[326]
From: History of Science in South Asia
(1) Brahman refers to a group of priests, and the manuscripts and texts are often brought into correct didactic Sanskrit verse understandable to them.[327]
From: Buddhist records of the Western world (Xuanzang)
(1) A Brahman is described as dwelling in a place inspired by demons, constructing a hut in a wild and desert spot to sacrifice for religious merit.[328] (2) The inhabitants of Mo-ho-sa-lo are all Brahmans, indicating a community that follows a different religious tradition.[329] (3) In the fifth stage from the top (i.e., in the lowest), they placed the Brahmans (pure men) to dwell, with all necessary things provided for them, referring to a specific group of people.[330] (4) People who took the remnants of Buddha’s cremation to build a stupa and perform religious ceremonies.[331] (5) A priestly caste that practiced strict laws and customs, noted in various parts of Sung-Yun's journey.[332]
From: The travels of Fa-Hian (400 A.D.)
(1) They were filled with jealousy. They cut down the willow stick and scattered the leaves far and wide. They were not successful in permanently destroying it.[333] (2) Religious figures in India who are part of the Hindu priestly caste, encountered by Fa-Hian during his journey.[334] (3) A group of religious individuals who became angered by the actions of the Sramanas, ultimately leading to their conversion to Buddha's teachings.[335] (4) An individual belonging to the highest caste in Hindu society, known for their learning and piety.[336]
The concept of Brahman in scientific sources
Brahman, in the text, signifies freedom from mental defects via practices, an essential element in Ayurvedic health, and a universal reality interpreted through individual religious or cultural lenses.
From: Religions Journal (MDPI)
(1) This is the pervasive source of all things, and all of the possible entities to which it applies, giving cognitive access and being the broadest principle of being itself.[337] (2) "Brahman" is a philosophy famously extended and developed by the eight-century theologian, Adi Shankara, whose teachings Vivekananda referenced.[338] (3) This is the ultimate reality, the supreme being or cosmic principle that underlies all existence, representing the source and essence of everything in the universe.[339] (4) This is described as a universal reality available to being experienced and interpreted using the categories of the experiencing subject’s religion or culture.[340]
From: Religious Inquiries (Journal)
(1) The ultimate reality, is related to the world in various ways, including being both identical to and separate from it, and as the source from which the world emerges.[341] (2) It is one of the three principal ontological realities, and the relationship with the soul is similar to that between the body and the soul.[342] (3) Brahman is the complete comprehension of Brahman is the highest end of man, since it destroys the root of all evil such as avidya , the seed of the entire samsara.[343]