6. The term Brahman (Introduction)

The word Brahman is derived from the root verb 'brh' which means 'to grow' (brhati) and causes to grow (brmhayati). Thus states the Atharvasiras Upanisad; brhati brhmayati tasmaducyate parabrahma | 30 The [Prashna-upanisad] says that Brahman is one who sees, hears, smells, tastes, knows, does, etc., ie, the Knower Self. 31 He exists in the 53

Supreme Brahman and dissolves in to it. The [Aitareya-upanisad] calls Brahman 32 the Supreme Creation. The [Taittiriya-upanisad] , provides an unambiguous definition of the term Brahman. In response to the request made by Bhrgu to his father Varuna to teach him about Brahman. Varuna offers the following definition, 'That from which all these beings are born, that by which they live and that un to which, when departing they enter, seek to know it, that is Brahman'. 33 According to the Upanisad, Brahman is that which is the primary cause of the primary cosmic functions, viz., srsti, sthiti, and samhara of the universe. Badarayana too has adopted the same definition for Brahman as is evident from the Vedantasutra reading as yatah | , 34 This means that from which the origin etc., of the universe proceed. In the opinion of Badarayana, jagatkaranatva or being the primary cause of the threefold cosmic function is a distinguishing characteristic of Brahman and it is accepted as important criteria to determine whether or not such terms as Akasa and Prana referred to in the [Chandogya-upanisad] , denotes Brahman. The nature of Brahman 35 The teachers of Advaita Vedanta describe Brahman as Satya or real, Jnana or knowledge and Ananda. These three terms denote the essential nature of Brahman. 54