براهمان
للاستخدامات الأخرى، انظر براهمان (توضيح).
The Pranava Mantra (Om/Aum) denotes the Brahman as primordial sound form.
A drop in the ocean: an analogy for Ātman merging into Brahman.
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In Hinduism, Brahman connotes the highest Universal Principle, the Ultimate Reality in the universe. In major schools of Hindu philosophy, it is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept is the single binding unity behind diversity in all that exists in the universe.
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 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) as well has having a form (Sakar) and as the unchanging, permanent, highest reality.
Brahman is discussed in Hindu texts with the concept of Atman (Self),personal,impersonal or Para Brahman, or in various combinations of these qualities depending on the philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (soul) in each being. In non-dual schools such as the Advaita Vedanta, Brahman is identical to the Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence.
براهمان في السيخية
Ik Onkar (left) is part of the Mul Mantar in Sikhism, where it means "Onkar [God, Reality] is one". The Onkar of Sikhism is related to Om—also called Omkāra—in Hinduism. The ancient texts of Hinduism state Om to be a symbolism for the Highest Reality, Brahman.
براهمان في الجاينية
Scholars contest whether the concept of Brahman is rejected or accepted in Jainism. The concept of a theistic God is rejected by Jainism, but Jiva or "Atman (soul) exists" is held to be a metaphysical truth and central to its theory of rebirths and Kevala Jnana.
مقارنة بين براهما وبراهمان وبراهمن وبراهمانا
انظر أيضاً
- Acintya
- Aum
- Bardo
- Jiva
- Mysticism
- Names of God
- Pure land
- Spirit
- Universal mind
- Yoga
ملاحظات
- ^ "not sublatable", the final element in a dialectical process which cannot be eliminated or annihilated (German: "aufheben").
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^ It is also defined as:
- The unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe; that is the one supreme, universal spirit.
- The one supreme, all pervading Spirit that is the origin and support of the phenomenal universe.
- ^ Saguna Brahman, with qualities
- ^ Nirguna Brahman, without qualities
- ^ Supreme
الهامش
- ^ Lochtefeld, James G. (2002). . 1. The Rosen Publishing Group. p. 122. ISBN .
- ^ P. T. Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII
- ^ Fowler 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).
- ^ Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi Press, ISBN 978-9042015104, pages 43–44
- ^ For 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, ISBN 978-0199738724, 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 - ^ Brodd, Jeffrey (2009). (3rd ed.). Saint Mary's Press. pp. 43–47. ISBN .
- ^ Fowler 2002, pp. 50–53.
- ^ Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91
- ^ Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1–4
- ^ Goodman, Hananya (1994). Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism. State University of New York Press. p. 121. ISBN .
- ^ Raju 1992, p. 228.
- ^ Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0824802714, Chapter 1
- ^ Fowler 2002, pp. 53–55.
- ^ Potter 2008, pp. 6–7.
- ^ Brodd, Jeffrey (2003). World Religions. Winona, Minnesota: Saint Mary's Press. ISBN .
- ^ John Bowker (ed.)(2012), The Oxford Dictionary of World Religions, Oxford University Press.[1]
- ^ Fowler 2002, pp. 49–53.
- ^ Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN 978-0791470824, Chapter 12: Atman and Brahman – Self and All
- ^ Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN 978-0700712571, pages 124–127
- ^ Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, ISBN 978-3110342550, pages 155–157
- ^ Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19–40, 53–58, 79–86
- ^ John E. Welshons (2009), One Soul, One Love, One Heart, New World Library, ISBN 978-1577315889, pages 17–18
- ^ Eleanor Nesbitt (2005), Sikhism: A Very Short Introduction, Oxford University Press, ISBN 978-0192806017, Chapter 4
- ^ Jean Holm and John Bowker, Worship, Bloomsbury, ISBN, page 67
- ^ Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam Webster, ISBN 978-0877790440, page 500
- ^ Rangaswami Sudhakshina (2012), Roots of Vendanta, Penguin, ISBN 978-0143064459, page 405
- ^ David Leeming (2005), The Oxford Companion to World Mythology, Oxford University Press, ISBN 978-0195156690, page 54
- ^ Ray Billington (1997), Understanding Eastern Philosophy, Routledge, ISBN 978-0415129657, page 46
ببليوگرافيا
- Fowler, Jeaneane D. (2002). . Sussex Academic Press. ISBN .
- Klostermaier, Klaus K. (2010). "Chapter 12". . State University of New York Press. ISBN .
- Michaels, Axel (2004). Hinduism. Past and present. Princeton, New Jersey: Princeton University Press.
- Potter, Karl H. (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Delhi: Motilal Banarsidass Publishers Private Limited
- Puligandla, Ramakrishna (1997), Fundamentals of Indian Philosophy, New Delhi: D. K. Printworld (P) Ltd.
- Raju, P. T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers Private Limited
- Sinari, Ramakant (2000), Advaita and Contemporary Indian Philosophy. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta", Delhi: Centre for Studies in Civilizations
وصلات خارجية
- The Concept of Brahman in Hindu Philosophy, Haridas Chaudhuri (1954), Philosophy East and West, Vol. 4, No. 1, pages 47–66
- The Idea of God in Hinduism, A. S. Woodburne (1925), The Journal of Religion, Vol. 5, No. 1, pages 52–66
- The Western View of Hinduism: An Age-old Mistake (Brahman), J. M. De Mora (1997), Annals of the Bhandarkar Oriental Research Institute, Vol. 78, No. 1/4, pages 1–12
- Concepts of God Stanford Encyclopedia of Philosophy, Stanford University, (Compares Brahman with concepts of God found in other religions)
- Detailed essays on Brahman at Hinduwebsite.com
نطقب:Vaishnava philosophy نطقب:Names of God
