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Tuesday, January 18, 2011

Brahman: The Ultimate Reality of Sanatana Dharma

I would like to add to the following article one interesting poem of Tirumular in his Tirumanthirams titled 'kelvi ketu amaidhal' that goes well for ultimate reality this atman Brahman discussions. you need to ask all possible questions either get or find the answers then ultimately throw away all answers once you transcend the thresh hold of communicating about all your supposed knowledge about the unknown and probably unknowable and move on to having a real communion with the unknowable.Only then you reach only that stage where Atman and Brahman becomes one.
Brahman: The Ultimate Reality of Sanatana Dharma
Published on 07-16-2010 09:44 AM Number of Views: 621
By Sri Dharma Pravartaka Acharya

brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca

"Verily, I am the basis of the immortal Brahman, of eternal Dharma, and of the absolute bliss."

- Bhagavan Sri Krishna (Bhagavad Gita, 14:27)

Let us look at what Sanatana Dharma holds to be the Absolute. The ultimate goal and Absolute of Sanatana Dharma is termed "Brahman" in Sanskrit. The word comes from the Sanskrit verb root brh, meaning "to grow". Etymologically, the term means "that which grows" (brhati) and "which causes to grow" (brhmayati).

Brahman is not Anthropomorphic "God"

Brahman, as understood by the scriptures of Hinduism, as well as by the'acharyas' of the Vedanta school, is a very specific conception of the Absolute. This unique conception has not been replicated by any other religion on earth, and is exclusive to Sanatana Dharma. Thus to even call this conception of Brahman "God" is, in a sense, somewhat imprecise. This is the case because Brahman does not refer to the anthropomorphic concept of God of the Abrahamic religions. When we speak of Brahman, we are referring neither to the "old man in the sky" concept, nor to the idea of the Absolute as even capable of being vengeful, fearful or engaging in choosing a favorite people from among His creatures. For that matter, Brahman is not a "He" at all, but rather transcends all empirically discernible categories, limitations and dualities.
What is Brahman?

In the 'Taittariya Upanishad' II.1, Brahman is described in the following manner: "satyam jnanam anantam brahma", "Brahman is of the nature of truth, knowledge and infinity." Infinite positive qualities and states have their existence secured solely by virtue of Brahman's very reality. Brahman is a necessary reality, eternal (i.e., beyond the purview of temporality), fully independent, non-contingent, and the source and ground of all things. Brahman is both immanently present in the realm of materiality, interpenetrating the whole of reality as the sustaining essence that gives it structure, meaning and existential being, yet Brahman is simultaneously the transcendent origin of all things (thus, panentheistic).

The Nature of Brahman

As the primary causal substance of material reality (jagat-karana), Brahman does not arbitrarily will the coming into being of the non-Brahman metaphysical principles of matter and jivas (individuated consciousness), but rather they are manifest into being as a natural result of the overflowing of Brahman's grandeur, beauty, bliss and love. Brahman cannot but create abundant good in a similar manner to how Brahman cannot but exist. Both existence and overflowing abundance are as much necessary properties of Brahman as love and nurturing are necessary qualities of any virtuous and loving mother.
Brahman is the Source

One can say that Brahman Itself (Him/Herself) constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no ex nihilo creation in Sanatana Dharma. Brahman does not create from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.

The Final Goal & the Final Cause

As the source of Dharma, the metaphysical ordering principles inherent in the design of the cosmos, Brahman can be viewed as the Formal Cause. And as the final goal of all reality, Brahman is also the Final Cause. Being the ontological source of all reality, Brahman is the only substantial real that truly exists, all other metaphysical categories being either a) contingent transformations of Brahman, having their very being subsisting in attributive dependence upon Brahman, or else b) illusory in nature. These views about the nature of Brahman are in general keeping with the theological teachings of both the Advaita and the Vishishta-Advaita schools of Hinduism.

Brahman is the Ultimate Reality

All reality has its source in Brahman. All reality has its grounding sustenance in Brahman. It is in Brahman that all reality has its ultimate repose. Sanatana Dharma , specifically, is consciously and exclusively aiming toward this reality termed Brahman. The totality of the Vedic scriptures proclaim with one united voice that this Brahman is none other than Sriman Narayana, who, in this age of Kali Yuga is manifest in His specific avatara of Bhagavan Sri Krishna.
nama kṛṣṇāya śuddhāya
brahmae paramātmane
yogeśvarāya yogāya
tvām ahaḿ śaraaḿ gatā

"I offer my obeisances unto You, Krishna, the supreme pure, the Absolute Brahman, and the Supersoul residing within the heart, the Lord of Yoga and the source of all knowledge. I have come to You for shelter." (Bhagavata Purana, 10.49.13)

It is in practicing Bhakti Yoga and cultivating devotional consciousness (bhakti) toward Bhagavan Sri Krishna that we can achieve God-consciousness (Brahma-vidya) in this age.

For further information on how you can achieve Brahma-vidya, or God-consciousness, please visit:

About the Author
Sri Dharma Pravartaka Acharya (Dr. Frank Morales, Ph.D.) has been practicing and teaching Dharma for over 35 years. With a Ph.D. from the University of Wisconsin-Madison, he is the Director of the Center for Dharma Studies.

Sri Acharyaji is currently recognized as one of the world's foremost scholars on the Yoga tradition, Dharma and meditation, as well as being a truly authentic spiritual teacher. He is the Founder-Acharya of the International Sanatana Dharma Society.

With a very large international following, Sri Acharyaji is especially renowned for his highly authentic approach to spirituality, his authoritative and scholarly method of teaching, and his clear emphasis on serious spiritual practice and direct experience of self-realization. He has lectured on Dharma at dozens of top universities, such as Harvard, Columbia, Rutgers, Cornell, and Northwestern. He has also served as a consultant for such Fortune 500 companies as Ford Motor Corporation and Lucent Technology.

Sri Acharyaji's teachings stress the achievement of enlightenment through the practice of meditation, Yoga, and directly experiencing the presence of the Divine. Another overarching aspect of Sri Acharyaji's teachings focuses on the importance of love, compassion and service toward all living beings.

Whether speaking to an audience of thousands, or having a heart-felt discussion with only one person, Sri Acharyaji vividly conveys a deeply moving sense of compassion, peace, humility, and spiritual insight that has endeared him to thousands of students and admirers throughout the world. For more information, visit:

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