87-489: Braman may refer to: Brahman , Hindu concept of The Supreme Reality Braman foods , 100% vegetarian food company Braman, Oklahoma Bra Man, a fictional "superhero" from the webcomic Least I Could Do Braman, a robot created by Brains (Thunderbirds) from the 1965 Thunderbirds episode called "Sun Probe" Art Braman (1897–1967), American football player Bryan Braman (born 1987), American football linebacker for
174-524: A root bṛh - "to swell, expand, grow, enlarge") is a neuter noun to be distinguished from the masculine brahmán —denoting a person associated with Brahman , and from Brahmā , the creator God in the Hindu Trinity, the Trimurti . Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of the deity. Brahman is referred to as
261-522: A "hypostasis" or person of God. Whether the Holy Spirit is impersonal or personal, is the subject of dispute, with experts in pneumatology debating the matter. Islam rejects the doctrine of the Incarnation and the notion of a personal god as anthropomorphic , because it is seen as demeaning to the transcendence of God . The Qur'an prescribes the fundamental transcendental criterion in
348-491: A personal god because those notions include the belief that God dispenses rewards and punishments both in this life and after it. This is not something which would be done by an impersonal force. However, a personal relationship with God is not contemplated, since living a virtuous and pious life is seen as the primary means of worshiping God. Humanist deists accept the core principles of deism but incorporate humanist beliefs into their faith. Thus, humanistic deists believe in
435-472: A personal god who created the universe. The key element that separates humanistic deists from other deists is the emphasis on the importance of human development over religious development and on the relationships among human beings over the relationships between humans and God. Those who self-identify as humanistic deists may take an approach based upon what is found in classical deism and allow their worship of God to manifest itself primarily (or exclusively) in
522-471: A personal god, but they do not necessarily believe in a personal relationship with God. However, some Christian deists may practice a different (non-classical) form of deism while viewing Jesus as a non-divine moral teacher. The views of these Christian deists on the existence of a personal god and whether a relationship with such god is possible would be based on their core deist beliefs. Classical deists who adhere to Herbert's common notion certainly believe in
609-636: Is Ahad (the Unique One of Absolute Oneness, who is indivisible in nature, who is unique in His essence, attributes, names and acts, the One who has no second, no associate, no parents, no offspring, no peers, free from the concept of multiplicity , and far from conceptualization and limitation, and there is nothing like Him in any respect). 2. Allah is al-Samad (the Ultimate Source of all existence,
696-403: Is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree. Brahman, the ultimate reality, is both with and without attributes. In this context, Para Brahman is formless and omniscient Ishvara - the god or Paramatman and Om , where as Saguna Brahman
783-486: Is He begotten (He is Unborn and Uncreated, has no parents, spouse, or offspring). 4. And there is none comparable (equal, equivalent or similar) to Him. In this context, the masculinity of huwa (he) with respect to Allah is unmistakably a purely grammatical masculinity without even a hint of anthropomorphism . The Maliki scholar Ibrahim al-Laqqani (d. 1041/1631) said in his book, Jawharat al-Tawhid (The Gem of Monotheism), that: "Any text that leads one to imagine
870-504: Is He subject to time, because both time and space are amongst His creations. He the Exalted was present in pre-existence and there was nothing of the creation with Him". Al-Tahawi also stated that: Whoever describes Allah even with a single human quality/attribute, has disbelieved/ blasphemed . So whoever understands this, will take heed and refrain from such statements as those of disbelievers, and knows that Allah in His attributes
957-755: Is a key concept found in the Vedas , and it is extensively discussed in the early Upanishads . The Vedas conceptualize Brahman as the Cosmic Principle. In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss) and as the unchanging, permanent, Highest Reality. Brahman is discussed in Hindu texts with the concept of Atman ( Sanskrit : आत्मन् , 'Self'), personal , impersonal or Para Brahman , or in various combinations of these qualities depending on
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#17327824516391044-486: Is a person with whom people can have a relationship", while 25% believe that "God is an impersonal force". A 2019 survey by the National Opinion Research Center reported that 77.5% of U.S. adults believe in a personal god. The 2014 Religious Landscape survey conducted by Pew reported that 57% of U.S. adults believe in a personal god. Jewish theology states that God is not a person. This
1131-526: Is absolutely nothing like Him in any way whatsoever. However, due to grammatical limitation in the Arabic language , masculinity is the default grammatical gender if the noun is not specifically feminine. But this does not apply to the word "Allah," because according to Islamic theology Allah has no gender. Allah is also a singular noun and cannot have a plural form. The "We" used in the Qur'an in numerous places in
1218-593: Is conceived as possessing volition , emotions (such as anger, grief and happiness), intention , and other attributes characteristic of a human person. Personal relationships with God may be described in the same ways as human relationships, such as a Father , as in Christianity , or a Friend as in Sufism . A 2008 survey by the Pew Research Center reported that, of U.S. adults, 60% view that "God
1305-579: Is considered equivalent and the sole reality, the eternal, self-born, unlimited, innately free, blissful Absolute in schools of Hinduism such as the Advaita Vedanta and Yoga . Knowing one's own self is knowing the God inside oneself, and this is held as the path to knowing the ontological nature of Brahman (universal Self) as it is identical to the Atman (individual Self). The nature of Atman-Brahman
1392-467: Is considered the highest perfection of existence, which every Self journeys towards in its own way for moksha. Personal god A personal god , or personal goddess , is a deity who can be related to as a person ( anthropomorphic ), instead of as an impersonal force, such as the Absolute . In the context of Christianity and other Abrahamic religions , the term "personal god" also refers to
1479-482: Is different from Wikidata All article disambiguation pages All disambiguation pages Brahman Traditional In Hinduism, Brahman ( Sanskrit : ब्रह्मन् ; IAST : Brahman ) connotes the highest universal principle, the Ultimate Reality of the universe . In major schools of Hindu philosophy , it is the non-physical, efficient, formal and final cause of all that exists. It
1566-562: Is extensively discussed in the Upanishads embedded in the Vedas (see next section), and also mentioned in the vedāṅga (the limbs of Vedas) such as the Srauta sutra 1.12.12 and Paraskara Gryhasutra 3.2.10 through 3.4.5. Jan Gonda states that the diverse reference of Brahman in the Vedic literature, starting with Rigveda Samhitas, convey "different senses or different shades of meaning". There
1653-467: Is held in these schools, states Barbara Holdrege, to be as a pure being ( sat ), consciousness ( cit ) and full of bliss ( ananda ), and it is formless, distinctionless, nonchanging and unbounded. In theistic schools, in contrast, such as Dvaita Vedanta , the nature of Brahman is held as eternal, unlimited, innately free, blissful Absolute, while each individual's Self is held as distinct and limited which can at best come close in eternal blissful love of
1740-578: Is identical with Atman , that the Brahman is inside man—thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Indian philosophies. This whole universe is Brahman . In tranquility, let one worship It, as Tajjalan (that from which he came forth, as that into which he will be dissolved, as that in which he breathes). Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him therefore have for himself this will, this purpose: The intelligent, whose body
1827-456: Is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. This is my Soul in the innermost heart, greater than the earth, greater than the aerial space, greater than these worlds. This Soul, this Self of mine
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#17327824516391914-399: Is manifestation or avatara of god in personified form. While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of Brahman and Atman , they also expound on Brahman as saguna Brahman —the Brahman with attributes, and nirguna Brahman —the Brahman without attributes. The nirguna Brahman is the Brahman as it really is, however, the saguna Brahman
2001-412: Is no one single word in modern Western languages that can render the various shades of meaning of the word Brahman in the Vedic literature, according to Jan Gonda. In verses considered as the most ancient, the Vedic idea of Brahman is the "power immanent in the sound, words, verses and formulas of Vedas". However, states Gonda, the verses suggest that this ancient meaning was never the only meaning, and
2088-405: Is no proof of a purpose for creation. The lack of a purpose for creation gives God no incentive to engage in such relationships with human beings. Spiritual deism is a belief in the core principles of deism with an emphasis on spirituality including the connections among people and between humans, nature and God. Within spiritual deism, there is an absolute belief in a personal god as the creator of
2175-531: Is not an object of perception/inference (unless one is spiritually advanced, thereby it's truth becomes self-evident/intuitive) & is beyond conceptualizations. But he does note the Upanishads themselves are ultimately derived from use of the various pramanas to derive at ultimate truths (as seen in Yalnavalkya's philosophical inquires). All Vedanta schools agree on this. These teleological discussions inspired some refutations from competing philosophies about
2262-539: Is not attached to the transient, fleeting & impermanent. Hence, the person is only content with their true self and not the body or anything else. Further elaborations of Brahman as the central teleological issue are found in Shankara's commentaries of the Brahma Sutras & his Vivekachudamani . In Brihadaranyaka Upanishad 3.9.26 it mentions that the atman 'neither trembles in fear nor suffers injury' and
2349-529: Is posited as a means to realizing nirguna Brahman , but the Hinduism schools declare saguna Brahman to be a part of the ultimate nirguna Brahman The concept of the saguna Brahman , such as in the form of avatars , is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their spiritual journey, but the concept is finally cast aside by the fully enlightened. Brahman , along with Self ( Atman ) are part of
2436-402: Is possible. Christian deism is a term applied both to Christians who incorporate deistic principles into their beliefs and to deists who follow the moral teachings of Jesus without believing in his divinity. With regard to those who are essentially deists who incorporate the teachings of Jesus into their beliefs, these are usually a subset of classical deists. Consequently, they believe in
2523-495: Is synonymous to the knowledge of Brahman inside the person and outside the person. Furthermore, the knowledge of Brahman leads to a sense of oneness with all existence, self-realization, indescribable joy, and moksha (freedom, bliss), because Brahman-Atman is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone. The theistic sub-school such as Dvaita Vedanta of Hinduism, starts with
2610-487: Is that Brahman. Paul Deussen notes that teachings similar to above on Brahman , re-appeared centuries later in the words of the 3rd century CE Neoplatonic Roman philosopher Plotinus in Enneades 5.1.2. The concept Brahman has a lot of undertones of meaning and is difficult to understand. It has relevance in metaphysics , ontology , axiology ( ethics & aesthetics ), teleology and soteriology . Brahman
2697-472: Is the ground of everything personal and that he carries within himself the ontological power of personality... Anglican theologian Graham Ward (theologian) distinguished between seeing God as a "Person" and God as a "Subject". He wrote that the "attempt to reconcile or, at least render, theologically coherent, the man-God" of God the Son in ' nineteenth-century biblical criticism ' will always make Christ
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2784-487: Is the cause of Brahman? Why were we born? By what do we live? On what are we established? Governed by whom, O you who know Brahman, do we live in pleasure and in pain, each in our respective situation? According to the Upanishads, the main purpose/meaning of anything or everything can be explained or achieved/understood only through the realization of the Brahman. The apparent purpose of everything can be grasped by obtaining
2871-605: Is the key metaphysical concept in various schools of Hindu philosophy. It is the theme in its diverse discussions to the two central questions of metaphysics : what is ultimately real, and are there principles applying to everything that is real? Brahman is the ultimate "eternally, constant" reality, while the observed universe is a different kind of reality but one which is "temporary, changing" Maya in various orthodox Hindu schools. Maya pre-exists and co-exists with Brahman —the Ultimate Reality, The Highest Universal,
2958-414: Is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists. 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". Brahman
3045-475: Is the sole, ultimate reality. The predominant teaching in the Upanishads is the spiritual identity of Self within each human being, with the Self of every other human being and living being, as well as with the supreme, ultimate reality Brahman . In the metaphysics of the major schools of Hinduism, Maya is perceived reality, one that does not reveal the hidden principles, the true reality—the Brahman . Maya
3132-414: Is to assume it evil, liberation is to know its eternal, expansive, pristine, happy and good nature. The axiological premises in the Hindu thought and Indian philosophies in general, states Nikam, is to elevate the individual, exalting the innate potential of man, where the reality of his being is the objective reality of the universe. The Upanishads of Hinduism, summarizes Nikam, hold that the individual has
3219-513: Is to make God more comprehensible to the human reader. In mainstream Christianity , Jesus (or God the Son ) and God the Father are believed to be two persons or aspects of the same God . Jesus is of the same ousia or substance as God the Father, manifested in three hypostases or persons (the Father, the Son, and the Holy Spirit). Nontrinitarian Christians dispute that Jesus is
3306-406: Is unconscious, Brahman-Atman is conscious. Maya is the literal and the effect, Brahman is the figurative Upādāna —the principle and the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature. Atman- Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept, states Archibald Gough,
3393-565: Is utterly unlike human beings. In the Baháʼí Faith God is described as "a personal God, unknowable, inaccessible, the source of all Revelation , eternal, omniscient , omnipresent and almighty ". Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator. God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God , who are
3480-581: The Brahman (therein viewed as the Godhead). Other schools of Hinduism have their own ontological premises relating to Brahman , reality and nature of existence. Vaisheshika school of Hinduism, for example, holds a substantial, realist ontology. The Carvaka school denied Brahman and Atman , and held a materialist ontology. Brahman and Atman are key concepts to Hindu theories of axiology : ethics and aesthetics. Ananda (bliss), state Michael Myers and other scholars, has axiological importance to
3567-461: The Brahman , as the Brahman is referred to that when known, all things become known. "What is that my lord, by which being known, all of this becomes known?" Angiras told him, "Two types of knowledge a man should learn, those who know Brahman tell us — the higher and the lower. The lower of the two consists of the Rgveda, Yajurveda, Samaveda (...), whereas, the higher is that by which one grasps
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3654-506: The Isha Upanishad 6-7 too talks about suffering as non-existent when one becomes the Brahman as they see the self in all beings and all beings in the self. The famous Advaita Vedanta commentator Shankara noted that Sabda Pramana (scriptural epistemology) & anubhava (personal experience) is the ultimate & only source of knowing/learning the Brahman, and that its purpose or existence cannot be verified independently because it
3741-591: The Paramatma (supreme soul) and Parameshvara (supreme God) while the Rudram describes the same about Shiva. In Krishna -centered theology (Krishna is seen as a form of Vishnu by most, except Gaudiya Vaishnavism) the title Svayam Bhagavan is used exclusively to designate Krishna in his personal feature, it refers to Gaudiya Vaishnava , the Nimbarka Sampradaya and followers of Vallabha , while
3828-889: The Yajuses are limited, But of the Word Brahman , there is no end. The concept Brahman is referred to in hundreds of hymns in the Vedic literature. The word Brahma is found in Rig veda hymns such as 2.2.10, 6.21.8, 10.72.2 and in Atharva veda hymns such as 6.122.5, 10.1.12, and 14.1.131. The concept is found in various layers of the Vedic literature; for example: Aitareya Brahmana 1.18.3, Kausitaki Brahmana 6.12, Satapatha Brahmana 13.5.2.5, Taittiriya Brahmana 2.8.8.10, Jaiminiya Brahmana 1.129, Taittiriya Aranyaka 4.4.1 through 5.4.1, Vajasaneyi Samhita 22.4 through 23.25, Maitrayani Samhita 3.12.1:16.2 through 4.9.2:122.15. The concept
3915-585: The incarnation of God as a person. In the context of Hinduism , "personal god/goddess" also refers to Ishtadevata , a worshipper's personal favorite deity. In the scriptures of the Abrahamic religions , God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. In the Pentateuch , for example, God talks with and instructs his prophets and
4002-609: The sangha , the fourfold order consisting of male saints ( sādhus ), female saints ( sādhvi s), male householders ( śrāvaka ) and female householders ( Śrāvika ). The first Tirthankara of the current time cycle was Ṛṣabhanātha , and the twenty-fourth and last Tirthankara was Mahavira , who lived from 599 BCE to 527 BCE . Jain texts mention forty-six attributes of arihants or tirthankaras . These attributes comprise four infinitudes ( ananta chatushtaya ), thirty-four miraculous happenings ( atiśaya ), and eight splendours ( prātihārya ). The eight splendours ( prātihārya ) are: At
4089-492: The "truth", the "reality", the "absolute", the "bliss" ( ananda ). According to Radhakrishnan , the sages of the Upanishads teach Brahman as the ultimate essence of material phenomena that cannot be seen or heard, but whose nature can be known through the development of self-knowledge ( atma jnana ). The Upanishads contain several mahā-vākyas or "Great Sayings" on the concept of Brahman : The Upanishad discuss
4176-481: The "universe within each living being and the universe outside", the "essence and everything innate in all that exists inside, outside and everywhere". Gavin Flood summarizes the concept of Brahman in the Upanishads to be the "essence, the smallest particle of the cosmos and the infinite universe", the "essence of all things which cannot be seen, though it can be experienced", the "Self within each person, each being",
4263-784: The Cosmic Principles. In addition to the concept of Brahman , Hindu metaphysics includes the concept of Atman —or Self, which is also considered ultimately real. The various schools of Hinduism, particularly the dual and non-dual schools, differ on the nature of Atman, whether it is distinct from Brahman , or same as Brahman . Those that consider Brahman and Atman as distinct are theistic, and Dvaita Vedanta and later Nyaya schools illustrate this premise. Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta , later Samkhya and Yoga schools illustrate this metaphysical premise. In schools that equate Brahman with Atman , Brahman
4350-402: The Father of English Deism, which stated that there is one Supreme God, and he ought to be worshipped. A god that is not a personal god cannot be worshipped. Nevertheless, the notion of God as a personal god cannot be ascribed to all deists. Further, some deists who believe in a personal god may either not prioritize a relationship with such god or not believe a personal relationship with such god
4437-643: The Philadelphia Eagles Ella Frances Braman (1850–?), American lawyer and businesswoman John Braman (1627–1703), English politician James d'Orma Braman (1901–1980), former mayor of Seattle, Washington Norman Braman (born 1932), American auto dealer and former owner of the Philadelphia Eagles Sandra Braman (born 1951), American communications professor Waters W. Braman (1840–1893), New York politician Topics referred to by
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#17327824516394524-466: The Qur'an at various places, such as the following: "He knows (all) that is before them and (all) that is behind them (their past and future, and whatever of intentions, speech, or actions they have left behind), whereas they cannot comprehend Him with their knowledge." [Qur'an 20:110 ] In one of the most comprehensive descriptions – as revealed in Surat al-Ikhlas – the Qur'an says: 1. Say: He, Allah,
4611-424: The Qur'an says: "Do you know any similar (or anyone else having the same Name or attributes/qualities, which belong) to Him?" [Qur'an 19:65 ]. According to mainstream theological accounts, Allah is the creator of everything that exists and transcends spatial and temporal bounds. He has neither any beginnings nor any end and remains beyond the bounds of human comprehension and perceptions. This has been described in
4698-565: The Subject par excellence, the Monad defining all monads, the man-without-relation, the self-grounding one. Let me suggest a difference here between Subject and Person, subjectivity and personhood. Subjectivity, though not necessarily tied to a concept of the transcendental ego, is fundamentally concerned with discrete individuals . Personhood, on the other hand, is that sense of self that continually comes from being in relation ...Being made ‘in
4785-503: The Uncaused Cause who created all things out of nothing, who is eternal, absolute, immutable, perfect, complete, essential, independent, and self-sufficient; Who does not need to eat or drink, sleep or rest; Who needs nothing while all of creation is in absolute need of Him; the one eternally and constantly required and sought, depended upon by all existence and to whom all matters will ultimately return). 3. He begets not, nor
4872-454: The Vedic era witnessed a process of abstraction, where the concept of Brahman evolved and expanded from the power of sound, words and rituals to the "essence of the universe", the "deeper foundation of all phenomena", the "essence of the self ( Atman , Self)", and the deeper "truth of a person beyond apparent difference". The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), and
4959-550: The concept evolved and expanded in ancient India. Barbara Holdrege states that the concept Brahman is discussed in the Vedas along four major themes: as the Word or verses ( Sabdabrahman ), as Knowledge embodied in Creator Principle, as Creation itself, and a Corpus of traditions. Hananya Goodman states that the Vedas conceptualize Brahman as the Cosmic Principles underlying all that exists. Gavin Flood states that
5046-643: The concept of Brahman , as the universal inner harmony. Some scholars equate Brahman with the highest value, in an axiological sense. The axiological concepts of Brahman and Atman is central to Hindu theory of values. A statement such as 'I am Brahman', states Shaw, means 'I am related to everything', and this is the underlying premise for compassion for others in Hinduism, for each individual's welfare, peace, or happiness depends on others, including other beings and nature at large, and vice versa. Tietge states that even in non-dual schools of Hinduism where Brahman and Atman are treated ontologically equivalent,
5133-457: The context of God is used only as the " Royal We " as has been a tradition in most of other languages. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun nahnu (we) for respect or glorification. There is nothing that can be used as a similitude or for the purpose of comparison to Allah even in allegorical terms because nothing can be compared with Him. Thus,
5220-405: The eye of the world, and knowledge, the foundation. Brahman is knowing. One of the main reasons why Brahman should be realized is because it removes suffering from a person's life. Following on Advaita Vedanta tradition, this is because the person has the ability and knowledge to discriminate between the unchanging (Purusha; Atman-Brahman) and the ever-changing ( Prakriti ; maya) and so the person
5307-577: The following verse: "There is nothing whatever like Him" [Qur'an 42:11 ]. Therefore, Islam strictly rejects all forms of anthropomorphism and anthropopathism of the concept of God , and thus categorically rejects the Christian concept of the Trinity or division of persons in the Godhead . Islamic theology confirms that Allah (God) has no body, no gender (neither male nor female), and there
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#17327824516395394-478: The gods who created the universe are completely uninvolved in the world and pose no threat and offer no hope to humanity. Polydeists see living virtuous and pious lives as the primary components of worshiping God, firmly adhering to one of the common notions set forth by Herbert. Thus, polydeists believe that there are several personal gods. Yet, they do not believe they can have a relationship with any of them. Scientific deists believe, based on an analysis utilizing
5481-468: The human body/person. The texts do not present a single unified theory, rather they present a variety of themes with multiple possible interpretations, which flowered in post-Vedic era as premises for the diverse schools of Hinduism. Paul Deussen states that the concept of Brahman in the Upanishads expands to metaphysical , ontological and soteriological themes, such as it being the "primordial reality that creates, maintains and withdraws within it
5568-418: The image of God ’ and, therefore, living imitatio Christi , Christian Persons are not replicas, but embodiments of Christ as Person. Persons, as such, are analogically related to each through Christ. Subjects, on the other hand, are atomised . They are monads. And theologies of Christ as Subject conceive other Christian Subjects as monadic replicas of the same . Ward quotes John S. Dunne 's The City of
5655-467: The imperishable (Brahman)." Elsewhere in the Upanishads, the relationship between Brahman & all knowledge is established, such that any questions of apparent purpose/teleology are resolved when the Brahman is ultimately known. This is found in the Aitareya Upanishad 3.3 and Brihadaranyaka Upanishad 4.4.17. Knowledge is the eye of all that, and on knowledge it is founded. Knowledge is
5742-482: The manner in which they treat others. Other humanistic deists may prioritize their relationships with other human beings over their relationship with God, yet still maintain a personal relationship with the Supreme Being. Pandeists believe that in the process of creating the universe, God underwent a metamorphosis from a conscious and sentient being or force to an unconscious and unresponsive entity by becoming
5829-594: The metaphysical concept of Brahman in many ways, such as the Śāṇḍilya doctrine in Chapter 3 of the Chandogya Upanishad, among of the oldest Upanishadic texts. The Śāṇḍilya doctrine on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana in section 10.6.3. It asserts that Atman (the inner essence, Self inside man) exists, the Brahman
5916-447: The ontological premises of Indian philosophy. Different schools of Indian philosophy have held widely dissimilar ontologies. Buddhism and Carvaka school of Hinduism deny that there exists anything called "a Self" (individual Atman or Brahman in the cosmic sense), while the orthodox schools of Hinduism, Jainism and Ajivikas hold that there exists "a Self". Brahman as well the Atman in every human being (and living being)
6003-452: The origin/purpose of Brahman & avidya (ignorance) and the relationship between the two, leading to variant schools like Kashmiri Shaivism & others. The orthodox schools of Hinduism, particularly Vedanta, Samkhya and Yoga schools, focus on the concept of Brahman and Atman in their discussion of moksha . The Advaita Vedanta holds there is no being/non-being distinction between Atman and Brahman. The knowledge of Atman (Self-knowledge)
6090-498: The perfect, timeless unification of one's Self with the Brahman , the Self of everyone, everything and all eternity, wherein the pinnacle of human experience is not dependent on an afterlife, but pure consciousness in the present life itself. It does not assume that an individual is weak nor does it presume that he is inherently evil, but the opposite: human Self and its nature is held as fundamentally unqualified, faultless, beautiful, blissful, ethical, compassionate and good. Ignorance
6177-544: The person of Vishnu and Narayana is sometimes referred to as the ultimate personal god of other Vaishnava traditions. Jainism explicitly denies existence of non-personal transcendent god and explicitly affirms existence of personal gods. All gods in Jainism are personal. One of the major point of dispute between Digambara and Shwetambara is the gender of the gods. Digambara gods can only be men, and any man of at least eight years of age can become god if he follows
6264-460: The philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being. 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. Sanskrit (ब्रह्मन्) Brahman (an n -stem, nominative bráhma , from
6351-421: The prophets and messengers that have founded religions from prehistoric times up to the present day. While many deists view God as a personal god, deism is a broad term encompassing people with varying specific beliefs, some of which reject the notion of a personal god. The foundational idea of a personal god in deism is illustrated by the 17th-century assertions of Lord Edward Herbert , universally regarded as
6438-402: The rest of created things. The six directions are: above, below, right, left, front and back. The above statement of al-Tahawi refutes the anthropomorphist's dogmas that imagine Allah has a physical body and human form, and being occupied in a place, direction or trajectory. 'Ali al-Qari (d. 1014/1606) in his Sharh al-Fiqh al-Akbar states: "Allah the Exalted is not in any place or space, nor
6525-502: The right procedure. Jain gods are eternal, but they are not beginningless. Also, Jain gods are all omniscient , but not omnipotent . They are sometimes called quasi-gods due to this reason. Gods are said to be free from the following eighteen imperfections: The four infinitudes of god are ( ananta cātuṣṭaya ) are: Those who re-establish the Jain faith are called Tirthankaras. They have additional attributes. Tirthankara s revitalize
6612-582: The same essence and reality as the objective universe, and this essence is the finest essence; the individual Self is the universal Self, and Atman is the same reality and the same aesthetics as the Brahman . Brahman and Atman are very important teleological concepts. Teleology deals with the apparent purpose, principle, or goal of something. In the first chapter of the Shvetashvatara Upanishad , these questions are addressed. It says: "People who make inquiries about brahman say: What
6699-451: The same premises, but adds the premise that individual Self and Brahman are distinct, and thereby reaches entirely different conclusions where Brahman is conceptualized in a manner similar to God in other major world religions. The theistic schools assert that moksha is the loving, eternal union or nearness of one's Self with the distinct and separate Brahman ( Vishnu , Shiva or equivalent henotheism). Brahman, in these sub-schools of Hinduism
6786-463: The same term [REDACTED] This disambiguation page lists articles associated with the title Braman . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Braman&oldid=1259231964 " Categories : Disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Short description
6873-551: The scientific method, that a personal god created the universe. This analysis finds no evidence of a purpose God may have had for creation of the universe or evidence that God attempted to communicate such purpose to humanity. It therefore concludes that there is no purpose to creation other than that which human beings choose to make for themselves. Thus, scientific deists believe in a personal god, but generally do not believe relationships between God and human beings are important (or perhaps even possible), because they believe that there
6960-561: The similitude of Allah to His created beings, should be treated either through ta'wil or tafwid and exalt Allah the Almighty above His creation." The Hanafi jurist and theologian al-Tahawi (d. 321/933), wrote in his treatise on theology, commonly known as al-'Aqida al-Tahawiyya : He is exalted/transcendent beyond having limits, ends, organs, limbs and parts (literally: tools). The six directions do not encompass/contain Him like
7047-524: The supreme self. Puligandla states it as "the unchanging reality amidst and beyond the world", while Sinar states Brahman is a concept that "cannot be exactly defined". In Vedic Sanskrit : In later Sanskrit usage: These are distinct from: Brahman is a concept present in Vedic Samhitas , the oldest layer of the Vedas dated to the late 2nd millennium BCE. For example, The Ṛcs are limited ( parimita ), The Samans are limited, And
7134-457: The theory of values emphasizes individual agent and ethics. In these schools of Hinduism, states Tietge, the theory of action are derived from and centered in compassion for the other, and not egotistical concern for the self. The axiological theory of values emerges implicitly from the concepts of Brahman and Atman , states Bauer. The aesthetics of human experience and ethics are one consequence of self-knowledge in Hinduism, one resulting from
7221-416: The time of nirvana (final release), the arihant sheds off the remaining four aghati karmas : And float at the top of the universe without losing their individuality and with the same shape and size as the body at the time of release. Lutheran theologian Paul Tillich in his German-language Systematic Theology writings wrote that 'Personal God' does not mean that God is a person. It means that God
7308-399: The universe along with the ability to build a spiritual relationship with God. While spiritual deism is nondogmatic, its followers generally believe that there can be no progress for mankind without a belief in a personal god. Vaishnavism and Shaivism , traditions of Hinduism, subscribe to an ultimate personal nature of God. The Vishnu Sahasranama declares the person of Vishnu as both
7395-416: The universe", the "principle of the world", the " absolute ", the "general, universal", the "cosmic principle", the "ultimate that is the cause of everything including all gods", the "divine being, Lord, distinct God, or God within oneself", the "knowledge", the "Self, sense of self of each human being that is fearless, luminuous, exalted and blissful", the "essence of liberation, of spiritual freedom",
7482-413: The universe. Consequently, pandeists do not believe that a personal god currently exists. Polydeists reject the notion that one Supreme Being would have created the universe and then left it to its own devices, a common belief shared by many deists. Rather, they conclude that several gods who are superhuman but not omnipotent each created parts of the universe. Polydeists hold an affirmative belief that
7569-612: Was also determined several times in the Torah, which is considered by Jews to be an indisputable authority for their faith (Hosea 11 9: "I am God, and not a man". Numbers 23 19: "God is not a man, that He should lie". 1 Samuel 15 29: "He is not a person, that He should repent"). However, there exist frequent references to anthropomorphic characteristics of God in the Hebrew Bible such as the " Hand of God ." Judaism holds that these are to be taken only as figures of speech. Their purpose
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