Brahman is the central concept in Hindu philosophy. It is the ultimate reality or bliss and the supreme cosmic power. It is a complex and multifaceted term, encompassing various interpretations within the Hindu religious and philosophical traditions. Brahman is considered to be infinite, eternal, and beyond human comprehension. It is described as the unchanging, formless, and all-pervading reality, the source and essence of everything in the universe.
Within the concept of Vedanta, the concept of Brahman can be understood in different ways. Although Brahman is one and indivisible, various types of Brahman are described to explain its different aspects and how it relates to the world and individuals.
Nirguna Brahman
Nirguna Brahman refers to the ultimate reality without attributes or qualities. It is formless, beyond human comprehension, and cannot be described using human language. Advaita Vedanta, a non-dualistic school of Hindu philosophy, emphasises Nirguna Brahman as the highest reality. In this view, Nirguna Brahman is pure existence, consciousness, and bliss.
Saguna Brahman
Saguna Brahman refers to the ultimate reality with attributes and qualities. It is the personal aspect of Brahman that can be described and worshipped. Dvaita Vedanta, a dualistic school of Hindu philosophy, emphasises Saguna Brahman. In these traditions, Brahman is often associated with a personal God who has specific qualities manifested in various forms, including deities like Vishnu, Shiva, and Devi.
Para Brahman
Para Brahman is a term used to denote the supreme or highest Brahman, transcending all limitations and distinctions. It is often used synonymously with Nirguna Brahman but emphasises the transcendence and absolute nature of the ultimate reality. Para Brahman is conceptualised in diverse ways. In the Advaita Vedanta tradition, Para Brahman is synonymous with Nirguna Brahman. Conversely, in Dvaita Vedanta and Vishistadvaita Vedanta traditions, Para Brahman is defined as Saguna Brahman. In Vaishnavism, Shaivism, and Shaktism, Vishnu, Shiva, and Adi Shakti respectively are Para Brahman. Mahaganapati is considered as Para Brahman by the Ganapatya sect. Kartikeya is considered as Para Brahman by the Kaumaram sect.1
These different types of Brahman help to explain the multifaceted nature of the ultimate reality in Hindu philosophy, accommodating both abstract and personal understandings of the divine.
In Advaita Vedanta, realising Brahman is considered the highest goal of life and the key to liberation (moksha) from the cycle of birth and rebirth (samsara). This realisation involves understanding and experiencing the non-duality of Atman (individual self) and Brahman.
Without jnana of Atman, we remain ensnared in the illusory world of Maya2. However, through jnana, we can pierce this veil and realise the fundamental unity of Atman and Brahman. This realisation is the key to spiritual liberation and the ultimate goal of human life according to Advaita Vedanta. Maya causes us to perceive separateness and diversity, binding us to the cycle of samsara. Jnana, attained through disciplined spiritual practice, reflection, and meditation, enables us to see through this illusion. Realising that Atman and Brahman are one and the same, we transcend ignorance, achieve moksha, and experience profound inner peace and universal compassion.
To attain this jnana and realise Brahman, Advaita Vedanta prescribes the following steps and practices:
- Listen (Sravana) to the teachings of non-duality.
- Reflect (Manana) deeply to internalise the teachings.
- Meditate (Nididhyasana) to achieve direct experience.
- Inquire (Atma Vichara) into the true nature of the self.
- Cultivate detachment (Vairagya) and discrimination (Viveka).
- Practice Ethical Living (Sadhana Chatushtaya).
- Seek the Guru’s Guidance (Guru Kripa).
The path to perfection lies in and through knowledge. Ignorance, which is the root of all the imperfections and ills of the world, can be destroyed only by knowledge. By knowledge, what the Advaitin means is the final, immediate intuition of the non-difference of the jiva from Brahman.
T.M.P Mahadevan, The Philosophy of Vedanta
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