In Hinduism, Brahman (Sanskrit: ब्रह्मन्; IAST: Brahman) connotes the highest universal principle, the Ultimate Reality of the universe.[1][2][3] In major schools of Hindu philosophy, it is the non-physical, efficient, formal and final cause of all that exists.[2][4][5] It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes.[1][3][6]Brahman as a metaphysical concept refers to the single binding unity behind diversity.
Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".[7]Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads.[8] The Vedas conceptualize Brahman as the Cosmic Principle.[9] In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss)[10][11] and as the unchanging, permanent, Highest Reality.[12][13][note 1][note 2]
Brahman is discussed in Hindu texts with the concept of Atman (Sanskrit: आत्मन्, 'Self'),[8][16]personal,[note 3]impersonal[note 4] or Para Brahman,[note 5] or in various combinations of these qualities depending on the philosophical school.[17] In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being.[5][18][19] In non-dual schools such as the Advaita Vedanta, the substance of Brahman is identical to the substance of Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence.[6][20][21]
^ abP. T. Raju (2006), Idealistic Thought of India, Routledge, ISBN978-1406732627, page 426 and Conclusion chapter part XII
^ abFowler 2002, pp. 49–55 (in Upanishads), 318–319 (in Vishistadvaita), 246–248 and 252–255 (in Advaita), 342–343 (in Dvaita), 175–176 (in Samkhya-Yoga).
^ abFor dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, ISBN978-0199738724, pages 51–58, 111–115; For monist school of Hinduism, see: B. Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis – Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18–35
^Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN978-0791470824, Chapter 12: Atman and Brahman – Self and All
^John E. Welshons (2009), One Self, One Love, One Heart, New World Library, ISBN978-1577315889, pages 17–18
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