What is Brahman | Meaning of Brahman

Meaning of Brahman with Explanation

Brahman is the nature of truth, knowledge and infinity.Infinite positive qualities & states have their existence secured solely by virtue of Brahman's very reality.
Brahman is said to be eternal, gender less, omnipotent, omniscient, and omnipresent, and ultimately indescribable in the human language. Brahman can be best described as infinite being, infinite Consciousness and infinite Bliss. It is regarded as the source and essence of the material universe. It is pure being.
Meaning of Brahaman
“The relationship between the many manifest deities and the unmanifest Brahman is rather like that between the sun and its rays. We cannot experience the sun itself but we can experience its rays and the qualities, which those rays have. And, although the sun’s rays are many, ultimately, there is only one source, one sun. So the Gods and Goddesses of Hinduism amount to thousands, all representing the many aspects of Brahman>
Brahman is the soul or Atman of man. He is the soul of the Universe. Brahman alone is the Infinite. There cannot be two infinities.

A Brahman who does not worship anyone except Brahma (God). The one who knows Brahma is called a Brahmin. It is said that he who makes his living by priesthood is a Brahmin, not a priest. He who makes his living from astrologer or constellation is not a Brahmin, an astrologer, and he who narrates a story is a narrator, not a Brahmin.In other way we can say that whose mouth does not pronounce the word "Brahm", it is not a Brahmin.

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Great indeed are the devas who have sprung out of Brahman.
Brahman is unborn, undying, changeless, bodiless, immortal and fearless. He has neither name nor form. He has neither contraction nor expansion, neither beauty nor ugliness. Verily, Brahman is fearless. He who knows Brahman becomes immortal and fearless.

Look within. Within is the fountain of bliss. That is the real life. What is the real 'I'. That is soul. That is Atman. That is Brahman. That is pure consciousness.

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